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March 8, 2015 THE LIVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

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ON THE COVER “Pilgrimage shows us something as simple CHURCH and yet profound as what it means for Jesus Christ to be Immanuel.” THIS ISSUE March 8, 2015 —Seth A. Raymond (see | “On Pilgrimage Together,” p. 10). NEWS Jennifer Klecker photo 4 Reconciliation Center Planned for Cathedral

FEATURES 10 On Pilgrimage Together By Seth A. Raymond 15 Giving Thanks for Central Tanganyika By Hannah Matis Perett 22 Imagine No Religion By Steven R. Ford

BOOKS 17 Islam’s Anglican Thinker I Review by Lucinda Mosher 20 19 Theologizing en Espanglish I Review by Peter Eaton CULTURES 20 Lent in Image and Verse 22 By Mary McCleary and Michael Cover

OTHER DEPARTMENTS 25 People & Places 26 Sunday’s Readings

LIVING CHURCH Partners We are grateful to the dioceses of Mississippi and West Virginia [p. 24], Christ Church, Bradenton [p. 25], and St. Dunstan’s, Houston [p. 27], whose generous support helped make this issue possible.

THE LIVING CHURCH is published by the Living Church Foundation. Our historic mission in the Episcopal Church and the Anglican Communion is to seek and serve the Catholic and evangelical faith of the one Church, to the end of visible Christian unity throughout the world.

March 8, 2015 • THE LIVING CHURCH 3 NEwS | March 8, 2015

Will Hart/Flickr photo St. John’s Cathedral is located on College Hill in Providence. Reconciliation Center Planned for Cathedral A shuttered cathedral that once rose lenging,” said the Rev. Linda Grenz, tional Center for Reconciliation will to prominence with support from canon to the ordinary for the Diocese cosponsor several events at Brown slave traders is on track for a new of Rhode Island, via email. “But we in 2015. A quiet phase of fundraising mission that grows out of its con- are called to the ministry of reconcil- has begun as well, and contributions flicted past: fostering racial reconcil- iation — and we can’t be agents of are coming in. iation in the United States. reconciliation without being honest Telling the history as a path to rec- The Diocese of Rhode Island voted about the past and hearing the pain onciliation will not be easy for any at its November convention to cre- of our brothers and sisters today.” group of people, according to Tracing ate a National Center for Reconcilia- The goal is to confront and redeem Center’s executive director, James tion, which is laying groundwork for an often-ignored facet of Rhode Island DeWolf Perry, whose ancestry in- a launch this year. If all goes accord- history and the church’s past. More cludes a leading slave trader, James ing to plan, it will eventually be than half the voyages from the United DeWolf, and a former Bishop of housed alongside a new slave-trade States to round up slaves for the Amer- Rhode Island, the late Rt. Rev. James museum and worship space in Prov- icas originated in the Ocean State. DeWolf Perry. idence’s Cathedral of St. John, which “Much of [Rhode Island’s] econ- Perry said some African-Ameri- has been closed since 2012. omy was built with the profits of that cans would prefer to focus on more The vision calls for exploring links trade,” said the Rt. Rev. W. Nicholas positive aspects of their history. between faith and the slave trade. Knisely, Bishop of Rhode Island, in What’s more, many white New Eng- Visitors would learn how Episcopal his convention address. “Many (per- landers would rather not confront institutions first benefited from slav- haps most) of those businesses were their checkered history. ery but then later helped abolish it. owned and operated by Episco- “Here in the North, this gap be- Telling that story would make the palians. So we feel we have both an tween public memory and reality is museum unique, as would its ties to a obligation and an opportunity to huge,” said Perry, whose book Inter- center where practical outreach — speak the truth about the church’s preting Slavery at Museums and including training for interventions role in the slave trade.” History Sites (Rowman & Littlefield) in racial conflicts like those in Fer- The diocese has enlisted several came out in December. “We tend in guson, Missouri, last summer — will partners, including the Tracing Cen- retrospect to think of ourselves as focus on reconciliation. ter in Watertown, Massachusetts, and the good guys in history who ended “We anticipate that people will find Brown University’s Center for the slavery after the Civil War. We forget this project uncomfortable or chal- Study of Slavery and Justice. The Na- that we were very reluctant to end

4 THE LIVING CHURCH • March 8, 2015 Southern slavery, and that we had es- Heather Cook sentially built the North on the eco- Primate Mourns nomics of slavery.” Cases Proceed Perry insists the path to redemp- Martyrs tion must include an unvarnished The Most Rev. Mouneer Hanna A grand jury has indicted the Rt. Rev. reckoning with realities of the past. Anis, Archbishop of Egypt and Heather Cook on 13 charges in the Such reckoning would build on re- Primate of Jerusalem and the death of Baltimore bicyclist Thomas cent initiatives in the Episcopal Middle East, has decried the Palermo. The charges include homi- Church. In the past decade, resolu- murder of 21 Egyptian Christians cide, drunken driving, and leaving tions adopted at General Convention by Islamic State terrorists in the scene of an accident. Cook could have acknowledged and apologized Libya. face more than 20 years in prison. for the church’s historic complicity “Please join me in praying for In a February 6 letter, the Rt. Rev. with slavery. peace in Libya, Egypt, and the Eugene Taylor Sutton wrote that he Before a slave-trade history could entire Middle East,” the arch- had not been informed of Bishop be showcased inside the cathedral, bishop wrote on February 16. Cook’s continuing struggles with al- the custodial Cathedral Corporation “Please pray the international coholism when she was a nominee would first need to approve exten- community will act in wisdom, to become bishop suffragan. He sive renovations to the facility. Mean- correctly and efficiently, and wrote as well of his concerns about while, the National Center for Rec- support Egypt in its war on ter- Cook’s condition during a dinner on onciliation is forging ahead. ror. Please pray the churches of September 4, two nights before her “I suspect we shall have some offi- Egypt will comfort their sons consecration service. cial ‘launch’ event/date when we get and daughters, encouraging Presiding Bishop Katharine Jef- the 501(c)(3) incorporation done and them to resist fear and hatred. ferts Schori has further restricted a board named,” Grenz said. “But And please pray for the perpe- Cook’s ministry under Title IV. She we’re not waiting for that to happen trators of this terrible crime, that wrote to Bishop Cook that the before we start the important work God would be merciful to them charges are “a result of your alleged of reconciliation.” and change their hearts.” criminal conduct in connection with G. Jeffrey MacDonald (Continued on next page)

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March 8, 2015 • THE LIVING CHURCH 5 NEwS | March 8, 2015 Cook Cases Proceed Haiti’s Long (Continued from previous page) an automobile accident on Decem- Recovery ber 27, 2014, and misrepresentations The narrow dirt road leading up to you allegedly made to persons in the the mountain village of Dano, about Diocese of Easton and in connection 30 miles southwest of Port-au-Prince, to your candidacy for the episcopate is steep and for the most part uphill in the Diocese of Maryland regarding — like the lives of the children who your experience with alcohol.” live there. It is frequently washed out Bishop Sutton placed Bishop Cook by heavy rain, and even on a good on paid leave, and thus restricted her day it can give those who use it a ministry as his bishop suffragan, on bone-shaking ride over deep ruts in a December 28, when the diocese an- pickup truck. nounced her involvement in the traf- Maneuvering that truck is Tony fic accident. Boursiquot, who for the past 25 years The Rev. Gay Jennings, president has run the Haitian branch of the of the House of Deputies, said in a Christian humanitarian organization letter to deputies that the Title IV in- Star of Hope USA. At midday, squint- vestigation “does not relieve those of ing into a scorching sun, he turns his us who help lead the church of our badly battered vehicle into the obligation to acknowledge that the grounds of the organization’s brightly credibility of the process by which painted school in Dano, where hun- we elect bishops is in question.” dreds of students, preschool to 12th Jennings added: “Long before this grade, have lined up to greet him. He crisis, many people in the church un- smiles broadly, clearly happy to see derstood that the process no longer them, saying that he comes from a serves us well in some instances. I poor family, just like them. have served as consultant to six Boursiquot’s commitment to the bishop search committees, and I con- poor, in fact, has persisted even cur. The seeming failure of the through times of deep personal suf- process in Maryland lends new ur- fering. gency to the discussion.” Just after the earthquake of Janu-

The Rt. Rev. Duncan M. Gray III, retiring Bishop of Mississippi, passed the crozier to his successor, the Rt. Rev. Brian Seage, on February 13. Bishop Gray will serve as bishop-in-residence at St. Paul’s Jim Carrington/Diocese of Mississippi photo Church, New Orleans, for the next two years.

6 THE LIVING CHURCH • March 8, 2015 ary 12, 2010, he spent many terrifying suffering we might collectively keting and selling their produce. hours searching for his family mem- avert,” Farmer wrote in Sojourners Clearly, the project has a laudable hu- bers. One of his sisters, and two of in 2013, “if our health care and edu- manitarian objective, but it also aims her children, perished beneath the cational systems, foundations, and to further boost self-reliance among fallen concrete of a building in Port- nongovernmental organizations gen- Haitians. The organization offers a au-Prince. uinely made a preferential option for wide range of services to Haitians, Barry Borror, president and CEO the poor.” including feeding 60,000 children a of Star of Hope USA, which is head- Recently the Missouri-based NGO day in schools and orphanages quartered in Ellinwood, Kansas, said Convoy of Hope announced a part- across the country. he recalls vividly how Boursiquot set nership with a leading university in For its part, the school run by the aside his grief for his sister and her Haiti to help farmers learn the latest Star of Hope in Dano provides a children — at least temporarily — to techniques for conserving soil, gen- Christian-centered education to 600 lead the organization’s initial re- erating higher crop yield and mar- (Continued on next page) sponse to the tragedy. Hired by Star of Hope in 1989, Boursiquot quickly caught the organization’s vision to help children become “educated, NEW! healthy adults who are involved in Master of their communities and share their love of Jesus Christ.” No one knows exactly how many faith-based non-governmental organ- izations (NGOs) like Star of Hope op- erate in Haiti. Even the government Divinity does not know. A good guess would be in the hundreds, maybe thou- sands. Many come to provide much- Starting Sept. 2015 in Ottawa! needed relief in the wake of natural disasters. Many remain to offer fol- Are you seeking ordination in the Anglican low-up assistance in reconstruction and development. And many just Church of Canada? come and go. Do you want to become an effective spiritual But large, well-funded ministries such as Episcopal Relief and Devel- and pastoral leader? opment, Catholic Relief Services, Do you want to be well-equipped to serve Food for the Poor, Lutheran World in today’s world? Federation, and World Vision have maintained a presence in Haiti for years — as have Samaritan’s Purse, founded by the Rev. Franklin Gra- Building on 34 years of preparing ham, and Partners in Health (PIH), Anglicans for ordination, our e co-founded by Dr. Paul Farmer to ad- Faculty of Theology’s new Comprehensiv dress the health-care needs of the M.Div. offers courses such as: theologicalal training and pastor poorest residents of Haiti’s Central • Practicum in Ministry and Service Plateau in 1987. Distance learning • Dialogue and Confl ict Resolution options Farmer was raised Roman Catholic e but now calls himself a “lapsed • Pastoral Ministry and Psychology On sit e residenc Catholic.” He and his PIH colleagues, • Christianity and Religious Pluralism who recently opened one of the largest and most technologically ad- vanced public hospitals in Haiti, lo- Discover us today at cated in Mirebalais, about 30 miles north of Port-au-Prince, have adopted ustpaul.ca | several key concepts of liberation 223, Main Street, Ottawa ON theology and applied them to medi- 613-236-1393 | 1-800-637-6859 cine, including the Catholic-inspired notion of God’s “preferential option Saint Paul University is the founding college of the University of Ottawa (1848), with which it has been academically federated since 1965. for the poor.” “Imagine how much unnecessary

March 8, 2015 • THE LIVING CHURCH 7 NEwS | March 8, 2015

Haiti’s Long Recovery The poor still do not have jobs, and ciety and in our congregations that he wishes he could do more. For challenge marriage as the norm for (Continued from previous page) now, what he’s doing is a lot. adult relationships and what it means children from the village and the sur- Gary G. Yerkey to be a ‘household’ or even a ‘family.’” rounding countryside, including one • No longer requiring that a couple hot meal a day. Built in 1998, it is one declare belief in the definition of of seven Star of Hope schools in New Marriage marriage found in the Book of Com- Haiti, which serve 3,000 children. mon Prayer. Partly destroyed by the earthquake Canons Proposed The existing canon “requires the five years ago (about 4,000 schools in The Episcopal Church’s Task Force couple to declare that they ‘believe’a Haiti were completely destroyed), the for the Study of Marriage has pre- set of statements about marriage,” Dano school has now been rebuilt and sented a final, 122-page report to Gen- the report said. “This is to some ex- equipped with seven laptop comput- eral Convention that would separate tent problematical when one member ers. Most of the students have never the definition of marriage from its def- of the couple may not be a ‘believer’ even seen a computer let alone used inition in the Book of Common Prayer. at all or may come from a tradition one, said one of the teachers, Fritznel The proposals include: with a different theology of marriage. Baptichon. But they are learning fast. • Revising the marriage canon to re- It should be sufficient that the couple Boursiquot said Haiti’s govern- move references to man, woman, hus- be instructed in, and understand the ment, even after five years, does not band, and wife. The canons would in- rights, duties, and responsibilities of, have a plan for rebuilding the country. stead refer to two people or two persons. marriage as expressed in the mar- “I’m sure that things will get even • Asking General Convention for a riage vows; and attest to that under- better,” he said. “But it will take time. three-year budget of $45,000 to help standing as well as to their legal com- Everyone had expected more by the church “study and possibly re- petence to marry.” now. They’re losing patience.” spond to the changing realities in so- Bishop Made The American Study Program Mission Theologian Oxford, England The Rt. Rev. Graham Kings, Bishop of Sherborne, has accepted a seven-year August 5-11, 2015 post as the Anglican Communion’s mission theologian. The new post is a “Christianity in the 21st Century” shared venture of the Archbishop of How do we, as Christians, relate to the challenges of our time? Canterbury, the Church Mission Soci- ety, and Durham University. Located at historic St. Edmund Hall in the heart of Oxford, this unique confer- His purpose will be to research, ence offers lectures combined with ample time to enjoy the university city and stimulate, connect, and publish works of theology in the Anglican Commun- surrounding areas. ion, with particular focus on insights (All Inclusive) from Africa, Asia, and Latin America Cost: $1,800 in their ecumenical contexts. The 2015 conference will feature returning speaker The Rev’d. Dr. Keith Ward. Bishop Kings will take up this new Professor Ward is a British cleric, philosopher, theologian, scholar, and author post in July. He will be based in Lon- of over 20 books. Comparative theology and the interplay between science and don, visiting Durham University as an honorary fellow and traveling faith are two of his main topics of interest. across the Communion. He will con- Other speakers to be announced. vene a series of seminars in Anglican Communion Studies for theologians. Registration Deposit: $300 (non refundable) The website Mission Theology in the Anglican Communion, launched Contact:SusanAllen,ProgramDirector February 16, will publish the papers. (757) 784-2945 • [email protected] Bishop Kings already has sent vari- ous tweets from the Twitter handle of www.americanstudyoxford.com @MissioTheology.

8 THE LIVING CHURCH • March 8, 2015 Alister McGrath: Luminosity and Joy How might Christians respond to the relegation of religion to the margins of public life? Must Christianity dwell only in the pew, home, and heart and not step into the public square? Six plenary speakers addressed such questions during this year’s Mere An- glicanism conference held January 22-24 in Charleston, South Carolina. “The Church has too often col- luded with secularism by letting God be pushed upstairs, out of sight, into a split-level universe,” said the Rt. Rev. N.T. Wright, the New Testament scholar and former Bishop of Durham. He traced secularism to The Footsteps of Paul Epicurus, the Greek philosopher who said: “If the gods exist at all it is far away; they take no notice of us.” Mediterranean Cruise This belief grew in popularity during the Enlightenment, when people had with Rev. Dr. C.K. Robertson grown weary of religious wars. starting at $3,898* Wright added: “God rescues us to Oct. 14-27, 2015 become rescuers. We are put right (justified) so we can help right things on earth. God is restoring his world. We’ve been restored so we can be cre- Inspire Faith & Transform Lives ators and sustainers of beauty. Han- del’s Messiah and Bach’s St. Matthew’s Passion have held secularism back better than we have. Truth is more than beauty but it is not less.” The Rt. Rev. Michael Nazir-Ali, for- mer Bishop of Rochester, said that since humans are made in God’s im- age they are “agents who can make a real (though not an absolute) differ- ence and have a degree of (but not Host a group and earn free travel www.eo.travel/host absolute) freedom.” One need only look at the massive contribution Bring the Bible to Life when you visit made by the evangelical revival both Italy, Greece, Turkey & Malta to end the slave trade and slavery – with stops in Rome, Ephesus, Corinth & Athens and to campaign for radical change for the poor during the Industrial *All Inclusive Price from New York . All prices reflect a 4% cash discount Revolution. International Airfare & Airline Fuel Surcharges based on New York Prices (Additional baggage & optional fees may apply) “While the U.N. and the E.U. talk of Most Shore Excursions . Most Meals the ‘inalienable dignity of the human Admin. Fees, Port Charges & Government Taxes (Subject to Change) person,’ the Bible speaks of the per- son in relationship to others. We are not atomistic individuals,” Nazir-Ali For more information or said. “On the surface we may not ap- to register today pear equal, but we have a common origin. Christianity believes in an www.eo.travel/Robertson equality of persons, not the equality 1-800-247-0017 x480 (Continued on page 24)

March 8, 2015 • THE LIVING CHURCH 9 Rick Wood photo On Pilgrimage Together

A journey to Assisi crosses the wide cultural barriers between two Zip Codes. By Seth A. Raymond n the heat of a mid-summer afternoon below the town of Assisi, pilgrims make their way to one of the remaining lep- I rosaria, La Santa Maria Maddalena. At the front of the pro- cession are two high school boys, one white, one Puerto Rican, warning in loud voices of the leper following close behind. Micah, an African American high-school sophomore, follows with shuffling feet. He is covered with a black cloth, a makeshift pall, draped over his backpack filled with bottled water, a jour- nal, and packets of Nutella. He carries the tentennella, the tra- ditional wooden clapper that warns the locals of his approach.

10 THE LIVING CHURCH • March 8, 2015 With a mixture of solemnity and idle chatter, 26 other pilgrims follow in funeral procession behind Micah, knowing that when we arrive at La Maddalena, he will be considered as good as dead. Micah will no longer be called one of our own, but will live out his days in the Umbrian valley, isolated from the towns- people above. We approach the small stone church and file in. There is not much that impresses our weary travelers about such a humble space. Pilgrims remain quiet as our leper is led to the front of the nave by Brother Tom, our Franciscan guide. Brother Tom leads us in a reflection on alienation, separation, being different. He asks each of us to write a poem on the theme of bullying and read it aloud. We then enter a sacred moment of ritual hand-washing, each pilgrim washing the hands of the next, enacting a humble service to the outcast and lepers among us.

The Context Milwaukee is often described as one of the most racially segregated cities in the United States (is.gd/il26PY). Even in the most diverse neighborhoods, it is not un- common to find one block of Puerto Ricans next to a Jennifer Klecker photo few blocks of African Americans, next to a block or two of Caucasians. As demographics shifted over the years, The Rev. Steve Jerbi, pastor of All Peoples, mainline churches in Milwaukee largely failed to keep pace with the changing landscape, leaving behind rem- describes the pilgrimage offer as nant congregations, while newer residents worship in “a unifying goal that provided an excuse storefront churches that dot the streets of many neigh- borhoods. for our two churches to journey together.” Just north of the center city of Milwaukee is the vil- lage of Whitefish Bay, home of Christ Church. A well- largely on its local surroundings, running a youth- known derisive name for this village is Whitefolks Bay. staffed urban gardening program year round and pro- Whitefish Bay is located in a “super Zip,” a Zip Code viding services such as a soup kitchen and after- that ranks in the 95th percentile for median income school programming. Christ Church sent its youth on and percentage of residents with college degrees annual mission trips to build and repair homes in Ap- (is.gd/EzdwpL). Census data show a population of palachia, encountering the rural poor in an intense 14,163 that is 96.1 percent white and 1.3 percent week of building and providing traditional works of African American, with a median annual income of mercy. $117,000 (justicemap.org/?id=544). In the summer of 2013, Franciscan Pilgrimages Pro- One Zip Code away from Christ Church is All Peo- gram approached the two churches about forming a ples, a congregation of the Evangelical Lutheran Church first ecumenical high-school pilgrimage. Our churches in America that restarted from the ground in 1991 with were asked to expand a partnership that began in an emphasis on reflecting the makeup of its neighbor- 2011 and involved a few volunteers from Christ hood. The differences between the two neighborhoods Church assisting with Wednesday night meals at All are stark. The neighborhood surrounding All Peoples Peoples, plus a pulpit-and-choir swap. The Francis- has a median household income of $21,000, 91 percent cans asked if we were willing to do more, to take a African Americans, and 25 percent having some college risk, and combine our youth groups for a nine-day education (justicemap.org/?id=547). Franciscan pilgrimage to Rome and Assisi. The Rev. Steve Jerbi, pastor of All Peoples, de- The Invitation scribes the pilgrimage offer as “a unifying goal that In most years of this century All Peoples concentrated (Continued on next page)

March 8, 2015 • THE LIVING CHURCH 11 On Pilgrimage Together

Francis and not so much about Jesus. In lieu of a planned reflection time, Pastor Jerbi asked the group: “Where would you go to un- derstand Martin Luther King, Jr.?” Youth from All Peoples, well educated in the Civil Rights movement, enthusiastically answered, “Atlanta!” “Right,” Steve said. “Where in Atlanta?” “The Civil Rights museum,” chimed in a Christ Church pilgrim. “Okay, but where would you go to really get to know Dr. King? What about Ebenezer Bap- tist Church? You see, to get to know someone, we go to where they lived and worked, where they exercised their ministry. We see the place Dr. King preached the gospel of equality and civil rights and we learn what he was about. We learn that throughout his ministry Dr. King was pointing at Jesus.” While disciples of Martin Luther King travel distances to see the places of his ministry, Je- sus spent the majority of his ministry walking with his disciples. Pilgrimage is an opportu- nity to explore two important dimensions of Christian discipleship: the experience of en- countering holy places where God has been made known, combined with the experi- Jennifer Klecker photo ence of inhabiting these spaces with fellow disciples. (Continued from previous page) Pilgrimage illustrates the good news that mission is a provided an excuse for our two churches to journey journey of God with us. Both of our churches had ex- together.” The idea quickly took root as a way to en- pressed mission as something done for others — Christ gage mission, “to restore all people to unity with God Church in its service in Appalachia and All Peoples in its and each other in Christ” (BCP 1979, p. 855). Our service to the neighborhood. While both of these ways imaginations were ignited about how this opportunity of doing mission have their particular virtues, neither of might be incarnated as a year-long pilgrimage, culmi- them fully grasps the power of what Jesus offers in a nating in a nine-day intensive pilgrimage to Rome and unique way: the God who is so deeply for us that he Assisi. For the first time, our youth programs might comes down, lives among us, with us. Pilgrimage shows build real, incarnated, reconciling relationships within us something as simple and yet profound as what it our city. We embarked on what Paul identifies as God’s means for Jesus Christ to be Immanuel. intention for all disciples: continuing the divine ministry of reconciliation (2 Cor. 5:18). Walking for a Year The Great Hall of Christ Church is a cavernous open Reconciliation through Pilgrimage space that swallows the nervous energy of 22 high After the initial excitement about the invitation, our school youth embarking into the unknown. Our pil- churches reflected on what this pilgrimage experience grimage began in this space with cautious icebreakers, would offer our churches. What about pilgrimage would moving from the nonthreatening “fruit salad” to the spark the imagination of our members, particularly our more intimate “trust fall.” We moved into a discussion of youth? How might pilgrimage help our churches move the Road to Emmaus. One or two students spoke. The more deeply into a ministry of reconciliation? other 20 sat in silence. The pastors did no better. After three days in Rome, many of the pilgrims began In subsequent meetings between the two churches, to question the purpose of pilgrimage — especially we focused on sharing new experiences and illuminat- wanting to know why there was so much talk of St. ing the gifts of each youth group. At a talent-show

12 THE LIVING CHURCH • March 8, 2015 On Pilgrimage Together

fundraiser, the acts ranged from a series of spoken- Church. His language flowed with a passion for Jesus word poems about the experience of black youth in Mil- that startled me and some of his fellow youth-group waukee to an impromptu bell choir to a cello duet. We members. One evening I asked Liam what changed and also spent an afternoon at the Islamic Society of Mil- he told me how, while praying at the San Damiano waukee, encountering a foreign space and foreign tra- cross, he felt the presence of God like never before. Im- ditions together. Using each other’s space equally mediately after sensing this presence he was paired helped bring our congregations together. with Jay, a pilgrim from All Peoples, to make the walk During Lent, Christ Church invited parishioners to into the valley. Liam was startled and moved by the share formative moments in their journey of faith with story he heard from Jay, a story of a broken family in the congregation. One Sunday, Christine, the mother of which fear is a consistent part of the environment. Liam a Christ Church pilgrim and Kayla, a youth pilgrim from encountered firsthand someone whose father commu- All Peoples, stood together at the pulpit. Christine nicates largely through abusive language. Moved by his spoke about how afraid she was about this partnership experience at the cross, Liam listened intently to Jay’s initially. She confessed to locking car doors in the All story of pain and familial anguish. Peoples neighborhood. Even more vulnerably, she ad- Outside the basilica is a park with a statue of St. Clare mitted that feelings of discomfort and fear are still and St. Francis on a picnic. The story says that as Clare there; they haven’t been resolved, but they are being and Francis ate together their love for God was so great challenged and exposed in new ways through this ex- they appeared as pillars of fire to people on the moun- perience. Following Christine’s testimony, Kayla offered tain above. Their love had been perfected and had cast her testimony in the form of a spoken-word poem that out all fear. said, in part: Liam told me how Jay expressed a conviction that God is with him through abuse. In fact, Jay told the Frustration has officially / Taken its toll on me / School, story of identifying deeply with Francis’s renunciation teachers, work / Students, fights / Lack of learning / of his father and being taken in by the church. Liam be- Lack of concentration / It’s like they don’t care / If you gan to wonder, “What is it that makes his faith so fail or not / They in it for the / Money, not cuz they / Truly strong?” He was delighted when at a school volleyball care about you / And ya future. … All black people are match last fall he saw a lanky figure running across the not dumb, / Or ghetto / Actually a lot of us are smart, / court and realized it was Jay. The two students spoke They just don’t show it / Cuz they think it’ll be “lame” / for a while between breaks in the volleyball game, re- Or “not cool” / But you know what, it ain’t doing / Noth- (Continued on next page) ing but making it hard / For people that really wanna be something in life. We see churches from different St. Francis and St. Clare denominations willing to cast aside their “There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears traditional boundaries and work together. has not reached perfection in love” (1 John 4:18). Along the way we acknowledged that our fears have not been banished. Our love for one another is not yet made complete. Once our group made it to Assisi, though, we found an example that helped guide us toward perfect love. In 1997, people from all around the world donated money to pave a path from Assisi down into the valley to the Basilica of St. Mary of the Angels. At the trailhead the words pax et bonum are etched into the stone. At the beginning of this 45-minute walk each pilgrim was paired with a prayer partner, a pilgrim from the other church. They were given two prompts: “When was a moment when you felt afraid?” and “When was a mo- ment when you felt safe?” A month after returning from the pilgrimage, I no-

ticed a change in Liam, one of the pilgrims from Christ Jennifer Klecker photo

March 8, 2015 • THE LIVING CHURCH 13 On Pilgrimage Together

(Continued from previous page) joicing that their sharing of fear had created their friendship. Did anyone notice the pillars of fire on that volley- ball court?

The Pilgrimage Continues Doris Donnelly once wrote that pil- grimage differs from other sorts of travel in that “community is formed for pilgrims; community is not a desideratum for tourists. The tourist usually prefers to maintain his/her sta- tus quo” (“Pilgrims and Tourists: Con- flicting Metaphors for the Christian Journey to God,” Spirituality Today, Spring 1992, pp. 20-36). Through pilgrimage, Christ Church and All Peoples learned that our part- nership does not prefer the status quo. After encountering each other at the Handcrafted materials depth of walking alongside one an- other, we continue to ask how our for stories written by partnership might grow rather than Sonja Stewart and fall back into our previous models of mission. How do we continue to en- Jerome Berryman. gage youth together? How do we en- courage engagement between adults from the two communities? These questions and their answers continue to be pressing concerns for many communities. Fear too often dominates conversation and action Worship Woodworks surrounding racial reconciliation. We Visit us at www.worshipwoodworks.com are all far from realizing the perfect Email: [email protected] love that casts away fear. Yet we see signs of hope. We see organizations (888) 689-6757 International: (620) 622-4568 like the Franciscan Pilgrimages Pro- 207 W. Walnut • P.O. Box 385 • Protection, KS 67127 gram that imagine in the ancient tradi- tion of pilgrimage a new way to help bring together Christian communities. We see churches from different de- nominations willing to cast aside their 029,1*" traditional boundaries and work to- gether. We see parents and teenagers %WOJSVEGPIVK]QSZMRKWTIGMEPMWXERH step into their fears and talk and walk HMWGSZIV[L]XLSYWERHWSJGLYVGLIW alongside one another. And in all these GPIVK]ERHWIQMREVMERWLEZIVIPMIHSR • Clergy Discount YWJSVRIEVP]X[SHIGEHIW things, we see Jesus lead his disciples, • Guaranteed Dates causing them to burn from within with • 3 Estimates with only 1 survey love for him and for one another. A Division of • All Major Van Lines The Rev. Seth A. Raymond is assis-  tant to the rector at Christ Church, [[[GPIVK]VIPSGEXMSRGSQˆMRJS$GPIVK]VIPSGEXMSRGSQ Whitefish Bay.

14 THE LIVING CHURCH • March 8, 2015 EYEWITNESS On Pilgrimage Together

Hannah Matis Perett photo Giving Thanks for Central Tanganyika

By Hannah Matis Perett

he Rt. Rev. Dickson Chilongani was elected sixth Bishop of Central Tanganyika by a landslide in October 2014, winning more than 90 T percent of the vote in a country where episcopal elections are often hotly contested. I was honored to attend Bishop Chilongani’s consecration service and installation on November 23 and 24, through Virginia Theologi- cal Seminary’s Center for Anglican Communion Studies. Born in 1966, Chilongani grew up in the capital city of Dodoma, finding a spiritual home near what is now Msalato Theological College. At the time he had few resources and was largely self-educated. Ultimately he took an opportunity to study at the University of Bristol in the United Kingdom, where he completed both a master’s degree and a doctorate. He completed another master’s degree at the University of Durham. He told me of retain- ing a fondness for Manchester United Football Club. He and his wife, Pendo,

have two sons, Imani and John. (Continued on next page)

March 8, 2015 • THE LIVING CHURCH 15 EYEWITNESS Giving Thanks for Central Tanganyika

“Do we need each other?”

(Continued from previous page) Rev. Canon Philip Groves, one of Bishop Chilongani’s Because of his travels, education, and experience, former tutors, read a personal letter from the Arch- Bishop Chilongani relates to a wide variety of people. bishop of Canterbury. Choirs sang both in Swahili and Before his election he was the diocese’s provincial in their local languages. Mizengo Pinda, Tanzania’s secretary. He was among the scholars who created prime minister, gave the concluding address. Bible studies for the Lambeth Conference in 2008. As a member of the Anglican Consultative Council, he have pondered our many conversations, and one has worked for greater cooperation and information- I brief exchange in particular, that occurred at sharing across the Anglican Communion. He has par- Msalato Theological College the day before Bishop Chi- ticipated in Continuing Indaba, the project for en- longani’s consecration. Several American visitors had abling conversation and continued mission across driven out to the college to meet and drink tea with the differences in the Anglican Communion. students, and we ended up exchanging questions in The Diocese of Central Tanganyika is estimated to Msalato’s small and open chapel. Many of these stu- be among the largest in the Anglican Communion. dents are very young; they will be put in charge of Dodoma is located in the territory of the Wagogo peo- parishes of up to 800 people; and they are from loca- ple, who are majority Anglican, comprising approxi- tions so remote that walking is the most efficient and re- mately half of the area’s population. Unlike the liable means of reaching them. There are about 500,000 coastal port of Dar es Salaam, Tanzania’s largest city, Anglicans in the Diocese of Central Tanganyika, al- Dodoma is located in fairly arid country. In North though exact figures are impossible. By comparison, American terms, traveling from one to the other is like there are approximately 2 million members of the a journey from Miami to Santa Fe. Water has never America-based Episcopal Church. Central Tanganyika, been abundant, but it is now even more scarce and unlike some dioceses of Tanzania, ordains women to precious. While still an overwhelmingly rural country, the priesthood. Ordained or not, young women provide Tanzania is developing quickly, and deforestation has important rudimentary pastoral care in rural areas. further contributed to the country’s water shortages. Students at Msalato had been asking us about cer- Dodoma is among the three areas of Tanzania most tain differences between the Episcopal Church and vulnerable to drought, and 2012-13 was particularly their own situation. One of our group, the Rev. Ranjit devastating. In recent months violence has erupted be- Mathews, asked them: “Do we need each other?” tween farmers and pastoralists. Water, rather than con- They responded with an unequivocal yes, but not flict between Christians and Muslims, has been the pri- because of American money, resources, or leader- mary cause. People moving to seek better land to grow ship, which can help but so often come at a cost. crops inevitably bring their differing religious alle- These students said we need one another because as giances into play, however, and one of the challenges Christians we are called to relationship, and because Bishop Chilongani will face is to help lead his people in the ties of relationship between us — between local a time of complexity, stress, and social change. congregations, between institutions, between people During the consecration service in Dodoma’s — are themselves of great value. There is much that Cathedral of the Holy Spirit, a Muslim imam urged we can do for one another, provided that cultivating Bishop Chilongani to remember the poor. The Most these relationships is our central priority. Rev. Jacob Chimeledya, Archbishop of Tanzania, like- wise exhorted him to help protect the poor of the region Hannah Matis Perett is an assistant professor of in clashes with the city of Kibaya to the northeast. The church history at Virginia Theological Seminary.

16 THE LIVING CHURCH • March 8, 2015 BOOKS

Islam’s Anglican Thinker

Review by Lucinda Mosher learn from Nursi’s ideas and example. “The argument of this book,” Markham explains, “is that every religious ediuzzaman Said Nursi (1877/78-1960) wended tradition needs a Said Nursi. The future of the world de- his way into my doctoral research in 1999. Ian pends on all of us discovering in our rootedness a com- BMarkham commenced his study of Nursi in 2002. mitment to dialogue and living together” (p. 145). Of the relatively short list of English-language scholarly In “Part One: Learning From Nursi” (nine chapters), books about Nursi, several contain an essay by one or Markham strives to “relate [Nursi’s] nuanced and com- both of us. Markham, however, has gone steps farther plex position” and “to reflect on the implications of his than I. He included a chapter on Nursi in his Theology thought for Christian theology” (p. 6). Accordingly, he of Engagement (Blackwell, 2003); and significantly, of brings Nursi into conversation with a range of major the English-language scholarly books on Nursi, thinkers — Alasdair MacIntyre, Bertrand Russell, Markham’s name is on the front cover of three, includ- Richard John Neuhaus, John Hick, Michael Hardt, and ing the two texts under review here. Antonio Negri, among others — as he demonstrates Who is Nursi? A Kurdish-Turkish scholar and spiritual what Nursi has to offer to discussions of secularism and leader, his public career overlapped two world wars, the ethics, theism versus atheism, human destiny and moral dissolution of the Ottoman Empire, and Turkey’s sub- accountability, faith and politics, and globalization. sequent efforts to establish a different kind of govern- Then, having rehearsed John Hick’s “pluralist hypothe- ment and national identity. His disciples — an extensive sis,” and having countered it by asserting that “the com- global community — see him as an Islamic restora- mitment to diversity, conversation, and toleration can- tionist, a God-sent reviver of the religion for the 20th not start from semi-unbelief,” he offers Nursi’s approach century and beyond. Hence, they often refer to him by as a robust alternative for engaging religious diversity the honorific Bediuzzaman, that is, Wonder of the Age. by anyone who insists on remaining “grounded in the His disciples are ardent students of his legacy, having particularities of [a] faith tradition” (p. 58). In contrast produced more than 5,000 pages of thematically organ- to the “‘religion-less’ spirituality of secular America,” he ized Qur’an commentary, practical spiritual guidance, proposes Nursi’s “grounded spirituality” (i.e., “a spiritu- and correspondence, most of which is published as the ality grounded in a tradition”) as an attractive alterna- multi-volume Risale-i Nur (Epistles of Light). Nursi’s bi- tive. Markham concludes Part One by laying out four ography is compelling; but wading into his Risale can be lessons Christians can learn from Nursi: “remain daunting. He has his modern-day detractors, the gov- rooted,” “change in ways that are true to the tradition,” ernment of Russia among them. Ian Markham’s Nursi “witness to the truth of your tradition in non-violent projects offer guidance toward understanding and ap- ways,” and “continue to connect faith with life.” It preciation of Bediuzzaman. seems to me that the book could end here.

ngaging with Bediuzzaman Said Nursi is nstead, we come to “Part Two: Rethinking Dialogue.” EMarkham’s attempt to explain his involvement with IOf its six chapters, three (10, 11, and 12) are adapta- Bediuzzaman as an act of Christian faithfulness. In tions of Markham’s Teape Lectures on “Dialogue Done Nursi, he sees someone who “represents within Islam Differently” given in India in 2004. “The Dialogue In- an approach that Anglicans represent in Christianity.” dustry” criticizes the assumptions foundational to That is, both Anglicanism and Nursi’s ever-widening cir- Leonard Swidler’s approach. “Learning from India” lifts cle of disciples are movements “born out of internal up four case studies of dialogue in a Hindu-majority conversations”; both are “committed to the life of the context. “A New Decalogue” offers dialogue principles mind” and have sought “to accommodate the best of “grounded in the Indian experience” (p. 131). Nursi was modernity” (p. 5). Having found the effort transforma- not mentioned in the original lectures; in their form as tive, Markham, who describes himself as “a rooted book chapters, he is barely mentioned. Christian,” seeks to demonstrate what Christians might (Continued on next page)

March 8, 2015 • THE LIVING CHURCH 17 BOOKS

Engaging with Bediuzzaman Said Nursi By Ian S. Markham. Ashgate Publishing. Pp. vii + 179. £65

An Introduction to Said Nursi Life, Thought, and Writings By Ian S. Markham and Suendam Birinci Pirim. Ashgate Publishing. Pp. vii + 198. £65

(Continued from previous page) terfaith engagement, and improve our own similar en- Nursi is celebrated in the opening paragraph of “Con- gagement. servatives and Dialogue” (chapter 13), but that is Markham’s last mention of him as once again he re- aving been shown the value in taking Bediuzza- minds us of the difficulties with John Hick’s pluralist hy- Hman seriously, readers may want to know more pothesis and again stresses the need for “a tradition- about him and be ready to read from the Risale-i Nur. constituted account of religious diversity” (p. 157). Little exists in English to guide the novice reader of this “Neither Conservative nor Liberal: A Theology of massive work. In their Introduction to Said Nursi: Christian Engagement with Non-Christian Traditions” Life, Thought, and Writings, Markham and his coau- (chapter 14) — a version of Markham’s paper given in thor, Nursi scholar Suendam Birinci Pirim, provide ex- Calgary in 2007 — refers to itself as a “concluding cellent assistance. chapter,” but it ends with “a brief analysis and de- Introduction begins with four chapters, each con- scription” of Pope Benedict XVI’s “attack on Islam” (p. cluded with three sets of “reflection questions.” Chapter 169), rather than with a summary of the book. That is 1, a biography, is succinct, yet rich enough in details to left for chapter 15, only a single page in length, in orient the newcomer to Nursi and his Risale-i Nur. which Markham insists that Part Two has been an at- Characteristics of his theology and spirituality are the tempt to “formulate a Christian (but also an Anglican) focus of chapters 2 and 3. I would have explained account of dialogue, which is grounded in the Nursi’s relation to Sufism and mysticism differently, methodology of Nursi” taught in Part I (p. 175). and I have concerns regarding the transliteration and Had Nursi been brought more explicitly and fully use of key Arabic vocabulary in this chapter, but these into each essay in Part Two, I might be more con- are too technical to explain here. I nonetheless appre- vinced that these essays are grounded in his method- ciate what Markham and Pirim have to say on Nursi’s ology and thus that they belong in Engaging with spirituality as a key to understanding his attitude to- Bediuzzaman Said Nursi. That said, Part Two is nev- ward other matters. Chapter 4, based on portions of En- ertheless rich and thought-provoking. Anyone inter- gaging with Bediuzzaman Said Nursi, provides a brief ested in an authentically Anglican theology of reli- account of “grounded pluralism” as the alternative gious manyness will find much of value there, and Nursi offers to theocracy or secularism. Part One is especially pertinent as a rationale for en- The remainder of Introduction presents 25 extended gaging with a brilliant 20th-century Muslim thinker. passages from the Nursi corpus. Arranged under four Anyone who has participated in dialogues, friendship headings — Belief, Prophethood, Life after Death and dinners, or tours of Turkey sponsored by one of Amer- Resurrection, and Justice and Worship — each excerpt ica’s many Turkish institutes inspired by the teaching is given a brief introduction providing context and some of Fetullah Gülen has ipso facto encountered disci- guidance for reading. Footnotes clarify the text as ples of Said Nursi. Markham’s Engaging with Bediuz- needed. These extracts are not snippets; each are of sig- zaman Said Nursi will shed light on the commitment nificant length, thus allowing the reader to experience of these Turkish-Americans to their tradition and to in- how Nursi crafts an argument, gives advice, or suppli-

18 THE LIVING CHURCH • March 8, 2015 Life as She Is Lived Theologizing en Espanglish cates; how he “chunks” material and Context, Community, and Ministry makes creative use of levels of sub- By Carmen Nanko-Fernández. Orbis. Pp. xx + 188. $25 headings in order to make his lessons easier to recall. I view the relation of Review by Peter Eaton Mathnawi al-Nuriye to the Risale dif- ferently, but I am glad it is represented n familias como la mía, more humanity en nuestra propia lengua? in the excerpts chosen for Introduc- often than not se habla “Span- And more to the point, how is the tion. E glish,” rather than either pure Church to engage in theology latina- The collection of extracts is pref- English or pure Spanish. Spanglish has mente — especially when there are aced by an explanation of the style of a rhythm and a beauty all its own, and too few Latinos graduating from our the Risale-i Nur. This is but a single some speak it with more grace and seminaries, and when seminarians page; I wish Markham and Pirim had ease than others. And, as Carmen whose first and only language is Eng- written more. While the Risale’s style Nanko-Fernández demonstrates in lish are not expected to be proficient and structure did figure in their telling this collection of probing essays, in Spanish? The days are long gone of the story of Nursi’s life (chapter 1), Spanglish represents a range of theo- when it is sufficient for a parish to it would be helpful to have that infor- logical concerns for what she calls the have La Santa Eucharistía at noon mation reiterated and expanded just Latin@ community, the Church, and or 1 p.m. on a Sunday and call it “His- before entering the Risale. the rest of us. panic ministry.” In short, An Introduction to Said Spanglish is a consequence of “life In one of her most interesting Nursi is an important academic re- as she is lived,” and Nanko-Fernández chapters, “Handing on faith en su source that is approachable by the insists that theology be grounded in lo propia lengua,” Nanko-Fernandez non-specialist as well. A major Mus- cotidiano: “las theologías latinas are raises the challenges that face deaf lim thinker with a profound commit- theologies dreamed in Spanish, artic- Latinos in a speaking and hearing ment to nonviolence, Bediuzzaman ulated in English, and lived in Spang- church. In this circumstance, how are deserves to be better known. An In- lish.” Spanglish is both the evidence we to make sense of phrases like hav- troduction enhances the accessibil- and the result of emerging realities ing a voice, the word, or indeed the ity of Nursi’s enormous literary that we must face in the ever-growing Word? legacy, such that more students and diversity de nuestra vida cotidiana One answer she proposes is atten- scholars will be inclined to read him en los Estados Unidos. tion to other “texts,” not the least of alongside Muslims such as Rumi, al- As a Roman Catholic theologian, which are popular religious practices Ghazali, or Ibn ‘Arabi — and alongside Nanko-Fernández is not unaware of that go to the heart of Latin@ religious Christians such as Barth, Tillich, or the the traps. To take la vida cotidiana life. Such practices are evidence of an Anglican Divines. It is a fine compan- seriously is not to say “that we make incarnational faith and are too often ion to Engaging with Bediuzzaman our stories normative.” We must be- left unexplored both by parish and Said Nursi. One may find Introduc- ware of making the particular uni- academy. tion the better volume with which to versal. And she is clear that we must This is a crucial book. At the heart start. Having gotten to know some- face with honesty, and with all the of her reflections beats the theology thing of Nursi’s story and heard him theological tools at our disposal, a of the Trinity, if often implicitly. A speak for himself, through the anno- sinful dimension to our common life proper trinitarian theology is the tated excerpts of his work, one will be and our attempts to create commu- Church’s guarantor de la libertad better prepared to appreciate why the nidades de integridad. from the dangers that Nanko-Fernán- dean and president of Virginia Theo- Nanko-Fernández is critical of the dez articulates. Here is common logical Seminary has been so invested U.S. Conference of Catholic Bishops ground for the ecumenical enterprise, in explaining what this Turkish mystic for subsuming its different “minor- and some of this work has already be- has to offer to the arena of interreli- ity” offices under a broad committee gun. Roman Catholics and Anglicans gious understanding. on “Cultural Diversity in the Church,” can do so much together latinamente, asserting, with some justification, for the sake of nuestra fé Cristiana Lucinda Mosher is faculty associ- that such multiculturalism effectively and for the well-being of nuestra hu- ate in interfaith studies at Hartford hides the different cultures that make manidad. Ya veremos a ver. Seminary and author of Toward Our up the Body of Christ in our nation. It Mutual Flourishing: The Episcopal is a warning we Episcopalians would The Very Rev. Peter Eaton is bishop- Church, Interreligious Relations, and do well to hear. elect of the Diocese of Southeast Theologies of Religious Manyness. How are we to speak of God and Florida.

March 8, 2015 • THE LIVING CHURCH 19 The Falcon Cannot Hear the Falconer 39.5 x 50.75 inches 2008, mixed media collage on paper |

CULTURES IMAGE

Lent Isaiah 9:18-20 22 x 30 inches 1993, mixed media collage on paper | By Mary McCleary www.marymccleary.com

20 THE LIVING CHURCH • March 8, 2015 VERSE By Michael Cover

Pelecanus erythrorhynchos [Augury] He also said to the crowds, “When you see a cloud rising in the west, you immediately say, ‘It is going to rain’; and so it happens.” Luke 13:54

How does stoneblue morning Or does the bloody cup unveil differ from twilit dawn all too early war within us, or the red claws that shred clouds whose legion factions still like carrion birds at evening, dispute and spar vulture or corvus corone, upon our hearts’ fields, hanging the carcass of a day Antietam, Newtown, before the gawking eyes of all, and spill out over every berg and shire and ville, bespectacled, bemused, until the bleeding, O the bleeding, to begore their bludgeoned hands shall stir and staunch our wounding collapse into oblivion? and divine transfusion shall upon receiving The answer comes, as is her wont, in a question: all our illness in donating human blood Is morning more pure then fill… when violence is not fresh and bodies what? bathed and perfumed in scent of orange or lilac Our hunger or fall back upon each other a wound at evening, in primal innocent embrace before woven in that purple ceiling day’s divorce, which brings where the ravens and the wheeling an onslaught of all necessary things: falcons by the tower clock thought, speech, light, weather, tick tock and soil? In short, feed on carcasses and gawk? of Adam’s toil? Till their talons turn to elevating fingers, and the harpy eagle kingfisher, buzzard, fearful owl, and hawk, all assent to hold a council summoned by the Lord of Augurs who walks as yet unheralded on the dock.

March 8, 2015 • THE LIVING CHURCH 21 Steven R. Ford photos

The Hoxha Memorial in Tirana, commissioned by dictator Enver Hoxha, lies abandoned and crumbling. Imagine No Religion

By Steven R. Ford

“Imagine there’s no heaven,” John Lennon sang in 1971. “It’s easy if you try. No hell below us, above us only sky.” Well, one does not need much imagination in Albania — it’s pretty much everyday reality. According to one recent reckoning, three-quarters of the nation’s residents are self-professed atheists, and only a small number of those who identify as Muslim or Chris- tian actually participate in any religious community. For a largely atheistic country, Albania has an incredibly rich religious history. St. Paul came to this region, once part of the Roman province of Illyricum, and preached (Rom. 15:19), and a Christian community is known to have existed as early as A.D. 58. By the late 11th century, a Byzantine document described Albanians as “entirely Christian,” with only those in the far north owing allegiance to Rome. The arrival of Ottoman-Turkish rule in the 15th century saw Islam begin to chip away at the Christian population. Some became Muslim through pure pragma- tism: since Islam was the faith of the new ruling class, embracing it could be a path to personal advancement. Others were undoubtedly convinced of the truth of Islam by powerful Muslim preaching. Many more changed religion as a result of strong peer pressure. By the time of independence in 1912, Albania was Source: Operation World mostly Muslim, with about a quarter to the population practicing Christianity. An-

22 THE LIVING CHURCH • March 8, 2015 The Cathedral of the Resurrection of Christ (Albanian Orthodox) in Tirana is new but sparsely attended.

A long-closed late medieval church in the former Illyria, near the Kosovo border. imosity was largely lacking between adherents of the two faiths. Intermarriage was common, and interfaith families freely participated in each other’s religious cel- ebrations. Overt religious conflict dates only from the Italian oc- cupation of 1939-44. Roman Catholics, still numerous in the north and present in tiny numbers elsewhere, came quickly to be perceived as fascist collaborators by Mus- lims and Orthodox Christians alike. Many were treated shamefully and even martyred. Enter tobacconist turned Communist activist Enver Hoxha, coming to power at the end of Italian rule. Tak- ing full financial advantage of new religious division, he first seized Catholic property and assets, followed in 1946 by seizing most other Christian and Muslim prop- erties. By the mid-1960s, all places of public worship had been converted to “productive” use. But the loss of prop- erty and money hardly kills faith, as the Episcopal Church’s wide application of the Dennis Canon has demonstrated. A new national constitution in 1976 made it clear that the state supported “implant[ing] a scientific materialis- tic world outlook in the people,” and the next year the state outlawed “religious propaganda and the produc- tion, distribution, or storage of religious literature,” in- cluding Bibles and Qur’ans. Penalties for religious “pro- people living for today,” sang Lennon, though it could pagandizing” became so severe that even the most have been Vladimir Lenin. Many appear to have lives as ardent Christian and Muslim believers declined to pass functional and soulless as Tirana’s post-war housing on their faith to their children, lest the children tell oth- blocks. ers and the parents be imprisoned. The result was an en- It’s frequently been pointed out that traditional reli- tire generation lost to religion altogether. gion in the developed world is losing a whole generation A lifting of the ban on religion and the subsequent col- of young people. This is particularly apparent among An- lapse of Communism in the early 1990s brought an in- glicans. Why this is has been widely debated, but the rea- flux of foreign funds to build new churches and sons really do not matter. It’s happening, and whatever mosques, and a few of these stand in sharp contrast to we have done wrong has already been done. A lost gen- the drab functionality of Hoxha-era architecture. The eration has no faith story to pass on to the next, and trouble is that few people worship in them. A generation that’s how religions die. never nurtured in spirituality and “no religion too,” in While many Episcopal congregations have no young Lennon’s words, apparently has no interest in such people or young families anymore, a few are blessed things. In fact, most who attend worship services today with plenty of both and many others still have at least were born before the eclipse of religion. some. If our faith means enough to us that we want our The current religious situation in Albania shows just church to continue into the future, we might do well to how quickly ancient and noble religious traditions can focus on sharing our faith story with the young. We can disappear. All it took was a single generation not passing do this not only in formal church school settings, but on its faith to the next, and so the new generation has no also through equipping and encouraging parents to faith to pass on — no grace, no redemption, no hope of share faith stories at home. Only our youngest members, eternal life. “I’ll worry about sickness and suffering and after all, can pass on that sustaining faith to the genera- dying when they happen,” a young man in a Tirana cof- tion that follows. Otherwise, Albania gives a hint of what fee shop told me. And one senses a widespread amoral- our future holds. ity, particularly in business affairs. Shady get rich quick schemes abound; pirated, counterfeit, and obviously The Rev. Steven R. Ford assists at St. James the Apos- stolen goods are on offer in the markets. “Imagine all the tle, Tempe, Arizona.

March 8, 2015 • THE LIVING CHURCH 23 The Diocese of Mississippi 118 N. Congress, Jackson, MS 39201 Alister McGrath 601.721.0853 • dioms.org (Continued from page 9) As his final act before retire- of all lifestyles and behaviors.” ment on Feb. 8, Bishop Duncan Columnist Ross Douthat of The M. Gray III passed the crozier New York Times assured the confer- to the Rt. Rev. Brian R. Seage, ence that “secularism is weaker than 10th bishop of Mississippi at you think, with cracks almost every- the 188th annual council held where. The American elite is dis- in Jackson. In his address to turbingly secular, but secularism council, Bishop Seage called doesn’t have a hold on the breadth for continued support of build- and depth of American culture.” ing the Mississippi Civil Rights Douthat recounted the unexpected Museum and renewed the diocese’s ongoing The Rev. Alister McGrath talks with the Rt. Rev.Sue N.T.Careless wright photo religious revival in the West after during Mere Anglicanism. efforts toward racial reconciliation in our World War II. Religious ideas were time. Seage also asked for parishes and indi- propounded even among the elites, and barrenness of secularism. “Athe- viduals to care for those who are recovering and the 1940s and 1950s saw a ren- ism is cold, dull, and boring, not won- from addictions, through education and aissance of Christian humanism in drous.” programs that support sobriety and well- the writings of C.S. Lewis, Walker The Rev. Alister McGrath, once an ness. Mississippi seeks to maintain theolog- Percy, Flannery O’Connor, T.S. Eliot, atheist, found Christianity a “far ical diversity while continuing to enjoy the and W.H. Auden. In the early 1960s more robust and intellectually satis- noteworthy charism of clergy collegiality Roman Catholics moved out of the fying explanation of the world than which promotes the ecclesiology of Being immigrant ghetto into the American scientific atheism.” He holds a doc- One Church. Follow #Being1Church on mainstream. Evangelicals moved out torate in molecular biophysics as Twitter and log on RtRevDeadHead.com of the fundamentalist ghetto. And the well as in theology and divinity from for news of Bishop Seage’s ministry. black church, which had been cul- Oxford University, and is now a pro- turally marginalized, promoted non- fessor of science and religion. violent resistance that helped the McGrath believes secularism is “a IVING HURCH A L C Partner civil rights movement triumph peace- glib and shallow rationalism,” but fully. warned that we should not lock the “Ironically, while many in the West gospel in a “rationalist straight- now question why one particular re- jacket.” He appreciates how C.S. ligion should have a monopoly on the Lewis mingles reason and imagina- truth, Christianity is having an explo- tion. Reason alone can be “dull and sive growth in the non-Western limited,” while imagination alone can world,” Douthat said. be “illusory and escapist.” We must Mary Eberstadt, senior fellow at not reduce Christianity to ideas only the Ethics and Public Policy Centre, but recognize that “imagination is the spoke of Christian-bashing in the gateway to the soul.” West. New atheism has a “rhetorical “With Lewis we think we are lis- viciousness,” going so far as to call tening to an argument, when in real- Diocese of West Virginia religious instruction in the home ity we are presented with a vision 1608 Virginia St. E Charleston, WV 25311 “child abuse.” that carries conviction.” 304.344.3597 • wvdiocese.org “Most people don’t come to Christ There are many stories or expla- As a diocesan community we seek to live out through theology but something qui- nations of reality, but they cannot all Jesus’ Great Commission that we should be eter: the ordinary rhythm of family be true, McGrath said. He encour- in the world to make disciples of all people life in birth, marriage, and grief,” aged those seeking truth to ask two by ministering God’s redemptive gifts of love Eberstadt said. “The family has been questions: How much sense does this and grace. the human symphony through which story make of what we observe? How Ministry is our active response to the love the voice of God is heard; there is trustworthy is the storyteller? “Then of God. Following Jesus’ example: conversion within the family. Secu- allow your story to be part of the big- • We worship God larism interrupts the transmission of ger story.” • We proclaim the Good News religion.” McGrath added: “There is a lumi- • We love and forgive Os Guinness, a prolific author and nosity and joy in our faith that secu- • We live and serve, sharing in Christ’s rec- social critic, argued that the chief lar culture does not provide. There is onciling work in the world reason for European secularization an existential shallowness to secu- • We believe that God calls everyone to was a reaction to the oppression and larism and a dullness to atheism. We ministry corruption of state churches. Now tell a better story.” there is a reaction to the corruptness Sue Careless

A LIVING CHURCH Partner PEOPLE & PLACES THE LIVING CHURCH FOUNDATION, INC. Deaths The Rt. Rev. Dr. Stephen Andrews, The Rev. Robert Lee Ihlefeld, a priest for Sault Ste. Marie, Ont. 50 years who also taught philosophy, The Rt. Rev. Dr. John C. Bauerschmidt, died Feb. 2. He was 78. Nashville, Tenn. Born in Davenport, IA, he was a graduate of Augustana College, Philadelphia Divinity The Rev. Dr. Michael B. Cover, Milwaukee, Wis. School, and Nashotah House Theological Prudence Dailey, Oxford, England Seminary. He was ordained deacon and priest in 1964. He served churches in Col- The Most Rev. Gerald James Ian Ernest, Serve and Proclaim orado, Florida, Iowa, Kansas, and New Mauritius Christ Church, Brandenton, the largest Mexico. The Rev. Dr. Andrew Goddard, Episcopal Church in Manatee County, is He was an adjunct assistant professor of London, England committed to fulfilling the Great Com- philosophy at Western New Mexico Uni- versity-Silver City from 1985 to 1990. Carrie Boren Headington, Dallas, Texas mission. He is survived by his wife, Mary; sons The Rev. Dr. Charles Henery, Weekday services are held in the historic Mark, Curtis, and Chris; daughter MaryAnne Delafield, Wis. chapel using Rite I traditional language Elizabeth; a brother, Richard; and grand- and an east-facing altar. Three different Marie Howard, Jacksonville, Fla. children Benjamin Nels Ihlefeld, Sarah Eliz- styles of worship are offered in the nave on abeth Ihlefeld, Lacie Ihlefeld, and Luke The Rev. Jordan Hylden, Columbia, S.C. Sundays, dignified and beautiful to both William Ihlefeld. The Rev. Jay C. James, Raleigh, N.C. eyes and ears. An additional service on The Rev. John Beverley Kelley, who David A. Kalvelage, Pewaukee, Wis. Sunday in Spanish is at 1 p.m. The music served churches in Connecticut, program at Christ Church Elisabeth Rain Kincaid, La Porte, Ind. Ecuador, Florida, Missouri, New York, includes traditional organ and Virginia, died Jan. 2. He was 86. The Rev. Dr. Russell Levenson, Jr., and choral music, a hand- Born in Miami, he was a graduate of Houston, Texas bell choir, a contemporary Washington University and Union Theolog- The Rt. Rev. Edward S. Little II, music ensemble, and a con- ical Seminary. He was ordained deacon and South Bend, Ind. cert series featuring the priest in 1953. He is survived by his wife, Gwynneth Davis; three sons; six grandchil- The Rt. Rev. D. Bruce MacPherson, Létourneau pipe organ. Edmond, Okla. dren; and two great-grandchildren. Christ Church has many Richard J. Mammana, Jr., opportunities for Christian The Rev. Robert David Liguori, who New Haven, Conn. discipleship. A men’s group served churches in New York and The Rt. Rev. Daniel H. Martins, meets weekly on Thursday Florida, died Jan. 6. He was 85. Springfield, Ill. morning for study and fel- Born in Walton, NY, he was a graduate The Rt. Rev. Steven A. Miller, lowship, while Daughters of Hartwick College and Yale Divinity Milwaukee, Wis. of the King and Episcopal School. He was ordained deacon and priest in 1953. Fr. Liguori is survived by The Rev. Jonathan Mitchican, Drexel Hill, Pa. Church Women gather reg- Joan M. Schrang Liguori, his wife of 63 ularly for service and spiri- Daniel Muth, Leland, N.C. years; sons David, Jonathan, Christopher, tual growth. Other Bible studies are and Joel; and three grandchildren. The Most Rev. Bernard Ntahoturi, available Wednesday evening after the Bujumbura, Burundi Eucharist and Thursday morning. The Rev. Roland Ashley Timberlake, a David R. Pitts, Baton Rouge, La. Youth group members are actively veteran of the U.S. Navy, died Jan. 6. involved in diocesan, provincial, and He was 82. Dr. Colin Podmore, London, England national church events. Born in Hebbronville, TX, he was a grad- The Rev. Nicholas T. Porter, uate of the University of Texas and Semi- West Brattleboro, Vt. Our Lord’s Pantry opens on Thursday nary of the Southwest. He was ordained afternoon and serves a cross-section of The Rev. Dr. Walter L. “Chip” Prehn, Midland, Texas deacon and priest in 1972. applicants ranging from the homeless to He was a Navy officer and pilot and The Rev. Dr. Ephraim Radner, Toronto, Ont. those who simply need some extra help. owned an automobile dealership before his Kenneth A. Ross III, Grand Rapids, Mich. The Thrift Shop is open daily to sell gently- call to ordained ministry. used items. All profits go to Christ Church Fr. Timberlake served parishes in San Dr. Grace Sears, Richmond, Ky. Antonio and League City before becoming Outreach. Serving in the soup kitchen and The Very Rev. Dr. Graham M. Smith, visiting the homebound are some of the rector of St. Luke’s on the Lake, Austin, Jerusalem where he served for 20 years before being other ways that members of Christ Church named rector emeritus. He was appointed Miriam K. Stauff, Wauwatosa, Wis. reach out to the community. chaplain to retired clergy and spouses in The Rev. Canon E. Mark Stevenson, the Austin area. Dallas, Texas Christ Church He is survived by Alice Jean, his wife of 4030 Manatee Avenue West 60 years; children, Trent, Claire, and Gayle; Dr. Shirleen S. Wait, Atlantic Beach, Fla. Bradenton, Florida 34205 and several grandchildren and great-grand- Dr. Christopher Wells, Milwaukee, Wis. children. 914.747-3709 • christchurchswfla.org

March 8, 2015 • THE LIVING CHURCH 25 A LIVING CHURCH Sponsor SUNDAY’S READINGS 3 Lent, March 8 THE | LIVING CHU RCH Ex. 20:1-17 • Ps. 19 • 1 Cor. 1:18-25 • John 2:13-22 VOLUME 250 • NUMBER 5 The Lens of the Word EDITORIAL Executive Director and Editor Christopher wells [email protected] • Ext. 1240 od spoke all these words” (Ex. owned me, us!” It’s awful, terrible, dis- Managing Editor 20:1). The subject? God spoke all turbing: human depravity on display. John Schuessler “G [email protected] • Ext. 1241 these words. The verb? God spoke all The Bible is open, but I see through Associate Editor Douglas LeBlanc these words. The object? God spoke a glass dimly. Who am I to interpret [email protected] • Ext. 1242 all these words. This is slow, of course, the Bible? When Christ called me, he Graphic Artist Amy Grau but we’re being careful, and care will put scales to my eyes. He told me, “You [email protected] • Ext. 1245 lead to the road less traveled. While don’t know anything.” Then, by his Correspondent G. Jeffrey MacDonald there is a natural homiletic pull toward sovereign and compassionate com- Editor of Covenant Zachary Guiliano the enduring words of the Decalogue, mand, he said, “Be opened.” Scales fell BUSINESS AND FULFILLMENT even the Decalogue (as we look at all and yet my vision was unclear. I saw Office/Business Manager Ruth Schimmel these words) will trouble and disturb. trees walking. Then a translucent and [email protected] • Ext. 1244 God spoke: “I am the Lord your God, radiant Jesus stood before me, close to ADVERTISING who brought you out of the land of me, so close I could see the world only [email protected] Egypt, out of the house of slavery” through him. There I saw, in all its MARKETING (Ex. 20:2). God sets the people free. complex beauty, one new humanity. I Kevin Shanley & Associates God spoke: “you shall have no other no longer heard the word of the Lord; ARCHIVES gods before me” (Ex. 20:3). God will I looked through it. Richard J. Mammana, Jr. • [email protected] not have the people enslaved to idola- I could see that for freedom Christ

BOARD OF DIRECTORS tries that would bind their hearts to set us free. If there is something hu- President: The Rt. Rev. D. Bruce MacPherson, Edmond, Okla. empty promises, false hopes, and man he has not assumed, he has not Vice President: The Rev. Canon E. Mark Stevenson, Dallas death itself. God speaks, commending saved it. And if he leaves a mere frag- Secretary: Daniel Muth, Leland, N.C. the Sabbath rest: “The seventh day is a ment behind, is all lost? O Jesus, you The Rt. Rev. John C. Bauerschmidt, Nashville Sabbath to the Lord your God; you have told me. On the cross, the icon of The Rev. Jordan Hylden, Columbia, S.C. shall not do any work — you, your son scandal and folly, the power of God Richard J. Mammana, Jr., New Haven, Conn. The Rt. Rev. Daniel H. Martins, Springfield, Ill. or your daughter, your male or female was at work in your death. Who died? Dr. Grace Sears, Berea, Ky. slave” (Ex. 20:10). For freedom not all Who died when the temple of your Treasurer: The Rev. S. Thomas Kincaid III, LaPorte, Ind. have been set free. The slave may rest body fell? The old human being — de- one day of the week, but the slave lives viant and cruel — was fixed to the in the house of slavery every moment cross with Christ, and with the voice EDITORIAL AND BUSINESS OFFICES of every week. of our humanity Christ cried, “My God, Mailing address: P.O. Box 510705 Is this a Word of the Lord? The Bible my God, why have you forsaken me?” Milwaukee, wI 53203-0121 tells me so. So the Bible troubles, and (see Gal. 2:20 and Augustine’s com-

Shipping Address: trouble is the hermeneutic task. It’s mentary on Ps. 140:4-6). In Christ, the 816 E. Juneau Avenue not a question of trying to escape a sick me is dead! Milwaukee, wI 53202 trap, but of feeling and facing the prob- Let the old Adam go. Let freedom Phone: 414-276-5420 lem. And because slavery is a strong be and work in the one Christ whose Fax: 414-276-7483 Christian metaphor, the question must blood is a torrent of love E-mail: [email protected] www.livingchurch.org be confronted. St. Paul opens his great THE LIVING CHURCH is published 22 times per year, dated Sunday, by Epistle to the Romans, introducing the Living Church Foundation, Inc., at 816 E. Juneau Ave., Milwau- himself in these words: “I Paul, a slave kee, wI 53202. Periodicals postage paid at Milwaukee, wI, and at Look It Up additional mailing offices. of Jesus Christ.” The metaphor, no Read Psalm 19:3. SUBSCRIPTION RATES: $55 for one year; $95 for two years. doubt, had special poignancy because Canadian postage an additional $10 per year; the institution was yet alive and well. Mexico and all other foreign, an additional $63 per year. In many ways, it still is. Think About It POSTMASTER: Send address changes to THE LIVING CHURCH, P.O. Box 510705, Milwaukee, wI 53203-0121. Subscribers, when Does God sanction slavery? Many You died with Christ. Now live with submitting address changes, should please allow 3-4 weeks for change to take effect. theologians have said yes. We have him in your new humanity. moved on from those days, but not far. THE LIVING CHURCH (ISSN 0024-5240) is published by THE LIVING CHURCH FOUNDATION, INC., a non-profit organization serving the The great comedian Paul Mooney of- Church. All gifts to the Foundation are tax-deductible. ten corrects cantankerous white peo- MANUSCRIPTS AND PHOTOGRAPHS: THE LIVING CHURCH cannot assume responsibility for the return of photos or manuscripts. ple who say, “That was 400 years ago. Get over it.” Mooney quips, “Two © 2015 The Living Church Foundation, Inc. All rights reserved. No reproduction in whole or part can be made without permission of grandmothers ago, you could have THE LIVING CHURCH.

26 THE LIVING CHURCH • March 8, 2015 SUNDAY’S READINGS 4 Lent, March 15 | Num. 21:4-9 • Ps. 107:1-3, 17-22 • Eph. 2:1-10 • John 3:14-21 Biting Snakes and Startling Life Canaanite snake cult gives graphic (Eph. 2:4-6). Single verbs express the Adetail to this tale in the valley of idea of being co-vivified, co-raised, co- the shadow of death, where there is seated, emphasizing that the head of no water and no food, and where ser- the body and the members of the body ‘Growing Christians’ pents bite. The question is inevitable, a are one mystical Christ. Offering both cathedral-style services in the wailing lament. “Why have you brought Together with Christ, our life is new, Catholic tradition and informal eucharistic us up out of Egypt to die in the wilder- and yet there is no ground for boast- worship with Christian praise music, St. ness?” (Num. 21:5). The answer is em- ing. “This is not our doing,” the trans- Dunstan’s is focused on effectively reaching bedded in the question, for the people lators say, telling the truth of words to its community with the Good News of Jesus who cross the Red Sea die in the Sinai follow — “not the result of works” Christ. Peninsula and their heirs alone cross (Eph. 2:8-9). But the first remark may The parish seeks to cultivate a liturgically the parted Jordan to enter the Land of be better rendered as “this is not of diverse, generously orthodox, scripturally Promise. Even those who go the way you.” Not only what we do, but even centered, and outwardly focused group of of all flesh on the Exodus route, how- what we think or feel, no matter how Christ-followers who are capable of giving ever, get epiphanies of new life. Look- pious the thought or sentiment, make the gift of a joyful Anglicanism to the world. ing to the bronze serpent lifted high, a no claim upon salvation. The mystery The congregation is attracting young and type of the One lifted for the life of the of our saving is hidden in the secrecy old alike to its blend of evangelical preach- world, they live. They die and they live, and security of the one God who is ing and vibrant sacramental worship, high- and they die and they live. And one rich in mercy. While not of us, salva- quality ministries for children and youth, day heirs of the promise so live as to tion is for us and for a work prepared and commitment to service. escape the cycle of life and death, in the chamber of all benevolence, all With a completely renovated campus, no death being swallowed up by life it- good will, and all perfect execution. debt, an enlarged staff, and a newly rekin- self, Jesus Christ our Lord. God gives us a “way of life” (Eph. dled desire to reach out in love to Christ’s Christians look back to see their 2:10). So there are deeds that are done poor, St. Dunstan’s is pressing forward in own wilderness, a recent past, vivid in God (John 3:21). faith and hope to its 50th Jubilee. and still strong. “You were dead Lest a prudent humility lead to total through the trespasses and sins in despair, we return often to the mercy St. Dunstan’s Church which you once walked [not lived], fol- of God, “the immeasurable riches of 14301 Stuebner Airline Rd. lowing the course of this world, fol- his grace in kindness toward us in Houston, Texas 77069 lowing the rulers of the power of the Christ Jesus” (Eph. 2:7). Looking up 281.440.1600 • saintdunstans.org air, the spirit that is now at work to Jesus, we behold and believe a new among those who are disobedient. … life, one in which we are not con- A LIVING CHURCH Sponsor [W]e were by nature children of wrath, demned, but created and called. Cre- like everyone else” (Eph. 2:1-3). It is ated as what the KJV accurately troubling to admit the extent to which named his workmanship, or, as else- we are as yet like everyone else. We where translated, his masterpiece. So may sing Jesus to the high heavens beautified, walk! and yet walk just as others walk. In some measure, this should anchor the Christian soul and body to the human Look It Up soil of humility. We should never say, Read Ephesians 2:1-10. “God, I thank you that I am not like other people” (Luke 18:11). Think About It While we have more than reason to Do your own slow reading. be humble, we also have reason to glo- rify God. For God, “who is rich in mercy, out of the great love with which he loved us even when we were dead through our trespasses, made us alive together with Christ … and raised us up with him and seated us with him in the heavenly places in Christ Jesus”

March 8, 2015 • THE LIVING CHURCH 27 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 OFFERED

ASSISTANT/ASSOCIATE RECTOR: Holy Trinity Episcopal Church, Gainesville, FL. Primary responsi- bility: ministry to children, youth, and young families. For more information: holytrinitygnv.org. FULL-TIME RECTOR St John’s, Essex, New York ASSISTANT/ASSOCIATE RECTOR: St. Paul’s The choir of St John’s, Essex, New York, has been called “small but mighty,” a Episcopal Church in Akron (OH) is an energetic wonderful summary of St John’s as a whole. A strong, committed year-round corporate parish in need of a priest to take respon- sibility for pastoral care and ministries related to it, congregation which grows dramatically in summer months, we have lively study while sharing in teaching, preaching, and liturgical and discussion of the Bible, spiritual books, and timely topics. We offer a safe duties. We seek a warm, loving, and experienced priest who loves to be with people and will work place for people to explore and celebrate their relationship with God. A pro- well on a large church staff. A solid prayer life, gressive DEPO parish, we care about inclusion, sustainability, our farmers and confidence in the gospel, and a thoughtful ground- ing in the faith are all essential. Please contact the local poor, and our missions/outreach. We are on the west bank of Lake Cham- Rector, The Reverend Mark Pruitt, for details at plain, two hours north of Albany, home of our canonical diocese; just south and [email protected] or (330) 836-9320. Resumes will be received by Ms. Marcheta Scott across the lake from Burlington, Vermont, home of our DEPO diocese; and two at [email protected] or St. Paul’s Epis- hours south of Montreal. We seek a full-time rector, happy, with a sense of humor, copal Church, 1361 W. Market Street, Akron, OH 44313. Position will remain open until filled. who enjoys beautiful natural surroundings, summertime lakeside and wintertime To inquire or place print or online outdoor activities. Nice rectory. We pay our full diocesan assessment. classified ads, contact: Contact: Search Co-Chair Jon McBride [email protected] [email protected] 301.654.6338 www.stjohnsessexny.com (414) 292-1245

NOTICE: MOVING SERVICES Skip Higgins 225-937-0700 www.custommovers.net • [email protected] “Moving Episcopal clergy to new ministries since 1982.” Clergy discounts • Only one survey/ 3 estimates • Major van lines represented Full value protection plans • Late pick-up/delivery penalties* Internet satellite tracking 24/7 cell phone contact to assure your peace of mind Part-time Rector • Holy Cross, Wisconsin Dells CUSTOM MOVERS - FHWA Lic. #MC370752 Our reason for existence is simple: *Certain Restrictions apply worship God in the Beauty of His Holiness. All else flows from there. Wish list: Mass on Sundays The Order of Julian and pastoral care. Must pray well with others. Part of an active Evangelion 2015 of Norwich April 24-26, 2015 vacation/resort community that Contemplative Monastic Life offers both excitement and solitude. A conference for Evangelicals for women and men For more information, write to in the Episcopal Church in the Episcopal Church [email protected] or Holy Cross Episcopal Church St. Stephen’s Episcopal Church, Evangelion • Community life2015 Attention: Search Committee • Individual silent retreat 322 Unity Drive Delmar, New York April 24-26, 2015 Wisconsin Dells, WI 53965 • Affiliation (Diocese of Albany) www.holycrosswisconsindells.com A conferencewww.orderofjulian.org for Evangelicals Check us out on Facebook: www.evangeliontec.org in the262-549-0452 Episcopal Church Holy Cross Episcopal Church Wisconsin Dells ! St. Stephen’s Episcopal Church 28 THE LIVING CHURCH • March 8, 2015 (Diocese of Albany) 16 Elsmere Avenue Delmar, NY 12054 Speakers The Rev. Dr. Lee Gatiss, Director of Church Society, UK The Rev. Philip Wainwright University of Pittsburgh, campus minister Thomas Isham journalist and scholar To register or find more information, visit www.evangeliontec.org THE LIVING CHURCH Partners 2015

Sarasota, Florida SPONSORS CHURCH OF THE REDEEMER 222 South Palm Ave. • 941.955.4263 redeemersarasota.org Birmingham, Alabama CATHEDRAL CHURCH Savannah, Georgia OF THE ADVENT THE COLLEGIATE CHURCH 2017 Sixth Ave. N. • 205.251.2324 OF ST. PAUL THE APOSTLE adventbirmingham.org 1802 Abercorn St. • 912.232.0274 stpaulsavannah.org Vail, Colorado CHURCH OF THE TRANSFIGURATION Savannah, Georgia 19 Vail Rd. • 970.476.0618 ST. JOHN’S CHURCH episcopalvail.com 1 w. Macon St. • 912.232.1251 stjohnssav.org Bradenton, Florida CHRIST CHURCH Chicago, Illinois 4030 Manatee Ave. w. • 941.747.3709 DIOCESE OF CHICAGO christchurchswfla.org 65 E Huron St. • 312.751.4200 episcopalchicago.org Jacksonville, Florida DIOCESE OF FLORIDA Springfield, Illinois 325 N. Market St. • 904.356.1328 DIOCESE OF SPRINGFIELD diocesefl.org 821 S. Second St. • 217.525.1876 episcopalspringfield.org Orlando, Florida DIOCESE OF CENTRAL FLORIDA Shreveport, Louisiana 1017 E. Robinson St. • 407.423.3567 ST. MARK’S CATHEDRAL ST. MICHAEL & ST. GEORGE, ST. LOUIS cfdiocese.org 908 Rutherford Street • 318.221.3360 stmarkscatheral.net Oklahoma City, Oklahoma ALL SOULS’ CHURCH Chevy Chase, Maryland 6400 N. Pennsylvania Ave. • 405.842.1461 ALL SAINTS CHURCH allsoulsokc.com 3 Chevy Chase Circle • 301.654.2488 allsaintschurch.net Oklahoma City, Oklahoma DIOCESE OF OKLAHOMA St. Louis, Missouri 924 N. Robinson Ave. • 405.232.4820 THE CHURCH OF ST. MICHAEL episcopaloklahoma.org & ST. GEORGE 6345 wydown Blvd. • 314.721.1502 wayne, Pennsylvania csmsg.org ST. DAVID’S CHURCH 763 S. Valley Forge Rd. • 610.688.7947 New york, New york stdavidschurch.org EPISCOPAL CHURCH FOUNDATION 815 Second Ave. • 212.697.2858 Providence, Rhode Island episcopalfoundation.org S. STEPHEN’S CHURCH 114 George St. • 401.421.6702 New york, New york sstephens.org TRINITy wALL STREET 74 Trinity Pl. • 212.602.0800 Nashville, Tennessee trinitywallstreet.org DIOCESE OF TENNESSEE 3700 woodmont Blvd. • 615.251.3322 Tonawanda, New york edtn.org DIOCESE OF wESTERN NEw yORK 1064 Brighton Rd. • 716.881.0660 Nashville, Tennessee episcopalwny.org ST. GEORGE’S CHURCH 4715 Harding Pike • 615.385.2150 Raleigh, North Carolina stgeorgesnashville.org ST. TIMOTHy’S CHURCH 4523 Six Forks Rd. • 919.787.7590 Sewanee, Tennessee sttimothyschurch.org COMMUNITy OF ST. MARy SOUTHERN PROVINCE Columbus, Ohio 1100 St. Mary’s Lane • 931.598.0046 DIOCESE OF SOUTHERN OHIO stmary-conventsewanee.org 412 Sycamore St. • 800.582.1712 by the generous gift of the Rt. Rev. ALL SOULS, OKLAHOMA CITy episcopal-dso.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. THE LIVING CHURCH Partners 2015

SPONSORS GUARANTORS

(Continued from previous page) Mobile, Alabama Detroit, Michigan Monroeville, Pennsylvania CHRIST CHURCH CATHEDRAL ST. JOHN’S CHURCH DIOCESE OF PITTSBURGH Dallas, Texas 115 S. Conception St. 2326 woodward Ave. 4099 william Penn Hwy. Ste 502 CHURCH OF THE INCARNATION 251.438.1822 313.962.7358 412.721.0853 3966 McKinney Ave. christchurchcathedralmobile.org stjohnsdetroit.org episcopalpgh.org 214.521.5101 incarnation.org Denver, Colorado Minneapolis, Minnesota Charleston, South Carolina ST. JOHN’S CATHEDRAL DIOCESE OF MINNESOTA CHURCH OF THE HOLy Dallas, Texas 1350 washington St. 1730 Clifton Pl., Ste. 201 COMMUNION DIOCESE OF DALLAS 303.831.7115 612.871.5311 218 Ashley Ave. • 843.722.2024 1630 N. Garrett Ave. sjcathedral.org episcopalmn.org holycomm.org 214.826.8310 edod.org Meriden, Connecticut Jackson, Mississippi Columbia, South Carolina EPISCOPAL CHURCH DIOCESE OF MISSISSIPPI DIOCESE OF UPPER Houston, Texas IN CONNECTICUT 118 N. Congress St. SOUTH CAROLINA THE CHURCH OF ST. JOHN 290 Pratt Street, Box 52 601.948.5954 1115 Marion St. • 803.771.7800 THE DIVINE 203.639.3501 dioms.org edusc.org 2450 River Oaks Blvd. episcopalct.org 713.622.3600 Titusville, New Jersey Nashville, Tennessee sjd.org washington, D.C. SOCIETy OF MARy CHRIST CHURCH CATHEDRAL CHRIST CHURCH, GEORGETOwN AMERICAN REGION 900 Broadway • 615.255.7729 Houston, Texas 31st and O Sts. Nw Secretary: Dr. Paul Cooper christcathedral.org DIOCESE OF TEXAS 202.333.6677 415 Pennington-Titusville Rd. 1225 Texas Ave. • 713.520.6444 christchurchgeorgetown.org somamerica.org Nashville, Tennessee epicenter.org ST. BARTHOLOMEw’S CHURCH Orlando, Florida Albuquerque, New Mexico 4800 Belmont Park Ter. Houston, Texas ST. MARy OF THE ANGELS DIOCESE OF THE RIO GRANDE 615.377.4750 ST. DUNSTAN’S CHURCH 6316 Matchett Rd. • 407.855.1930 6400 Coors Blvd. Nw stbs.net 14301 Stuebner Airline Rd. stmaryangels.org 505.881.0636 281.440.1600 dioceserg.org Corpus Christi, Texas saintdunstans.org Parrish, Florida CHURCH OF THE GOOD DIOCESE OF SOUTHwEST Cooperstown, New york SHEPHERD Houston, Texas FLORIDA CHRIST CHURCH 700 S. Upper Broadway ST. MARTIN’S CHURCH 8005 25th St. E. • 941.556.0315 46 River St. • 607.547.9555 361.882.1735 717 Sage Rd. • 713.621.3040 episcopalswfl.org christchurchcooperstown.org cotgs.org stmartinsepiscopal.org Pensacola, Florida Garden City, New york Dallas, Texas San Antonio, Texas DIOCESE OF THE CENTRAL DIOCESE OF LONG ISLAND CHURCH OF THE GOOD CHRIST CHURCH GULF COAST 36 Cathedral Ave. SHEPHERD 510 Belknap Pl. 201 N. Baylen St. • 850.434.7337 516.248.4800 11122 Midway Rd. 210.736.3132 diocgc.org dioceselongisland.org 214.351.6468 cecsa.org goodshepherddallas.org Vero Beach, Florida Glens Falls, New york west Brattleboro, Vermont TRINITy CHURCH THE CHURCH OF THE MESSIAH Fort worth, Texas JERUSALEM PEACEBUILDERS 2365 Pine Ave. • 772.567.1146 296 Glen St. • 518.792.1560 DIOCESE OF FORT wORTH P.O. Box 2020 • 802.254.0068 trinityvero.org messiahgf.org 2900 Alemeda St. jerusalempeacebuilders.org 817.244.2885 wellington, Florida Greenwich, New york fwepiscopal.org Milwaukee, wisconsin ST. DAVID’S IN THE PINES DIOCESE OF ALBANy CATHEDRAL CHURCH 465 west Forest Hill Blvd. 580 Burton Rd. • 518.692.3350 Kerrville, Texas OF ALL SAINTS 561.793.1976 albanyepiscopaldiocese.org ST. PETER’S CHURCH 818 E. Juneau Ave. saintdavidsinthepines.org 320 Saint Peter St. 414.271.7719 New york, New york 830.257.0257 ascathedral.org Augusta, Georgia GRACE CHURCH stpeterskerrville.com CHURCH OF THE GOOD 802 Broadway • 212.254.2000 SHEPHERD gracechurchnyc.org Midland, Texas 2230 walton way • 706.738.3386 TRINITy SCHOOL OF MIDLAND goodshepherd-augusta.org New york, New york 3500 w. wadley Ave. ST. THOMAS CHURCH 432.697.3281 South Bend, Indiana FIFTH AVENUE trinitymidland.org DIOCESE OF NORTHERN 1 west 53rd St. • 212.757.7013 INDIANA saintthomaschurch.org San Antonio, Texas 117 N. Lafayette Blvd. DIOCESE OF wEST TEXAS 574.233.6489 Durham, North Carolina 111 Torcido Dr. • 210.824.5387 ednin.org ST. STEPHEN’S CHURCH dwtx.org 82 Kimberly Dr. • 919.493.5451 ststephensdurham.dionc.org Richmond, Virginia New Orleans, Louisiana Kinston, North Carolina Richmond, Virginia ST. MATTHEw’S CHURCH DIOCESE OF LOUISIANA DIOCESE OF EAST CAROLINA ST. JAMES’S CHURCH 1101 Forest Ave. • 804.288.1911 1623 7th St. • 504.895.6634 705 Doctors Dr. • 252.522.0885 1205 w. Franklin St. stmatthewsrichmond.org edola.org diocese-eastcarolina.org 804.355.1779 doers.org Seattle, washington Pineville, Louisiana Fargo, North Dakota DIOCESE OF OLyMPIA DIOCESE OF wESTERN DIOCESE OF NORTH DAKOTA Pewaukee, wisconsin 1551 10th Ave. E LOUISIANA 3600 25th St. S. • 701.235.6688 ST. BARTHOLOMEw’S CHURCH 206.325.4200 335 Main St. • 318.442.1304 ndepiscopal.org N27 w24000 Paul Ct. ecww.org diocesewla.org 262.691.0836 Pittsburgh, Pennsylvania stbartspewaukee.com Charleston, west Virginia Boston, Massachusetts ST. ANDREw’S CHURCH DIOCESE OF wEST VIRGINIA THE CHURCH OF THE ADVENT 5801 Hampton St. 1608 Virginia St. E 30 Brimmer St. • 617.523.2377 412.661.1245 304.344.3597 theadventboston.org standrewspgh.org wvdiocese.org Boston, Massachusetts Hendersonville, Tennessee Appleton, wisconsin DIOCESE OF MASSACHUSETTS ST. JOSEPH OF ARIMATHEA DIOCESE OF FOND DU LAC 138 Tremont St. • 617.482.5800 103 Country Club Dr. 1051 N. Lynndale Dr. Ste. 1B diomass.org 615.824.2910 920.830.8866 stjosephofarimathea.org episcopalfonddulac.org Springfield, Massachusetts DIOCESE OF wESTERN Knoxville, Tennessee Milwaukee, wisconsin MASSACHUSETTS CHURCH OF THE ASCENSION DIOCESE OF MILwAUKEE 37 Chestnut St. • 413.737.4786 800 S. Northshore Dr. 804 E. Juneau Ave. diocesewma.org 865.588.0589 414.272.3028 knoxvilleascension.org diomil.org Grand Rapids, Michigan GRACE CHURCH Memphis, Tennessee Sheboygan, wisconsin 1815 Hall St. SE • 616.241.4631 DIOCESE OF wEST TENNESSEE GRACE CHURCH gracechurchgr.org 692 Poplar Ave. • 901.526.0023 1011 N. 7th St. • 920.452.9659 www.episwtn.org gracesheboygan.com Las Vegas, Nevada DIOCESE OF NEVADA Allen, Texas 9480 S. Eastern Ave. CHURCH OF THE SAVIOR 702.737.9190 110 S Alma Dr. • 214.785.1612 ASSOCIATES episcopalnevada.org ofthesavior.org Concord, New Hampshire Dallas, Texas Pine Bluff, Arkansas DIOCESE OF NEw HAMPSHIRE CHURCH OF THE HOLy CROSS TRINITy CHURCH 63 Green St. • 603.224.1914 4052 Herschel Ave. 703 w. 3rd Ave. • 870.534.3832 nhepiscopal.org 214.528.3855 trinitychurchpb.org holycrossdallas.org Trenton, New Jersey Carlsbad, California DIOCESE OF NEw JERSEy Denton, Texas ST. MICHAEL’S By-THE-SEA 808 w State St. • 609.394.5281 ST. DAVID OF wALES 2775 Carlsbad Blvd. dioceseofnj.org 623 Ector St. • 940.387.2622 760.729.8901 stdavidsdenton.org stmichaelsbythesea.org Greenwich, New york COMMUNITy OF ST. MARy Lubbock, Texas wilmington, Delaware EASTERN PROVINCE DIOCESE OF NORTHwEST DIOCESE OF DELAwARE 242 Cloister way • 518.692.3028 TEXAS 913 wilson Rd. • 302.256.0374 stmaryseast.org 1802 Broadway • 806.763.1370 dioceseofdelaware.net nwtdiocese.org New york, New york Orlando, Florida CHURCH OF THE Navasota, Texas CATHEDRAL CHURCH TRANSFIGURATION CAMP ALLEN OF ST. LUKE 1 E. 29th St. • 212.684.6770 18800 FM 362 • 936.825.7175 130 N. Magnolia Ave. littlechurch.org campallen.org 407.849.0680 stlukescathedral.org Rochester, New york waco, Texas DIOCESE OF ROCHESTER CHURCH OF THE HOLy SPIRIT Des Moines, Iowa 935 East Ave. • 585.473.2977 1624 wooded Acres Dr. DIOCESE OF IOwA episcopaldioceseofrochester.org 254.772.1982 225 37th St. • 515.277.6165 holyspiritwaco.com iowaepiscopal.org Don’t Miss THE LIVING CHURCH’s Coverage of the 78th General Convention!

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