THE February 12, 2012 [IV 1NG CHURCH CATHOLIC EVANGELICAL ECUMENICAL

FromMeetinghouse to Houseof God Reverse Engineering the Crystal Cathedral

$3. 50 livingchurch .org ALSO IN THIS ISSUE: Douglas LeBlanc on a sidelinedcathedral Bryan Spinks's Worship Mall Jessie Van Brunt's stained-glasstestimonies CHURCH ARCHITECTURE& RESTORATIONISSUE with the 55th Episcopal Musician'sHandbook Lectionary Year B, 2011-2012

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OTHER DEPARTMENTS A L1v1NGCHURCH Sponsor 24 Letters to the Editor This issue is sponsored by the Church of the 28 Sunday's Readings Redeemer, Sarasota, Florida [page 29]. 30 People & Places

The Living Church is published by the Living Church Foundation. Our historic mission in the Episcopal Church and the Anglican Communion is to support and promote the Catholic and evangelical faith of the one Church , to the end of visible Christian unity throughout the world.

February 12. 2012 • THE LIVING CHURCH 3 NEWS February 12, 2012

Merry Times at Mere Anglicanism About 260 people gathered at the tradition is "not afraid to reason and her blind for six months until treat­ seventh annual Mere Anglicanism not ashamed to adore" and that its ment in America restored her sight. conference in Charleston, South prayer book "embraces the whole Gloria discovered that within one Carolina, Jan. 19-21 to hear bishops person not just the mind; it engages square mile of her house there were and deans from across the world the affections." no less than 400 orphans. She picked speak about their confidence in Worship grounded in the Book of six of the most vulnerable and "The Once and Future Church." Common Prayer was woven brought them into her own home to The Rt. Rev. Richard Chartres, throughout the conference. So mov­ care for them, along with her own Bishop of London, said he had first ing was the Festal Eucharist in the six children. Archbishop Kwashi thought he was invited to "Merry historic splendor of St. Philip's told how he would travel and when Anglicanism." Hot biscuits, South­ Church that not a few worshipers, he returned home there would be ern hospitality, and the historic city's men included, were in tears. 16 orphans, then after the next trip occasional scent of magnolias, It was particu­ 33, and finally 57 orphans living in camellias and roses helped provide larly symbolic when their house. some of the cheer. the Most Rev. Ben­ Gloria established a feeding cen­ The bishop's plenary address high­ jamin Kwashi, Arch­ ter for another 200 orphans wher e lighted a historic link The Bishop of bishop of the Dio­ they could also be bath ed and London originally had responsibil­ cese of Jos, Nigeria, - clothed. The archbishop is now ity for the church in the British climbed the wind­ looking for a young evangelist to colonies in North ing staircase to the play soccer with the 200 children America, although second-story pulpit Kwashi and teach them the gospel. after the American to preach. 'l\.vo cen- The offerings given during the Revolution only the turies earlier most black Africans in conference worship were ear­ British West Indies Charleston would have been house marked for the Kwashis ' work and remained under his or plantation slaves. If they had that of the Rt. Rev. Michael Nazir-Ali, jurisdiction. Legis­ entered this church, they would who also serves persecuted Chris­ lation in 1706 made have been consigned to its bal­ tians. the Church of Eng­ Chartres conies. Now a West African bishop The conference attracted bishops land the established preached to a predominantly white and clergy from numerous North religion of the colony of South Car­ congregation, at the conference's American Anglican denominations olina. In recognition of this transat­ invitation. outside of the Episcopal Church, lantic link, the University of the The escalating violence endured most notably the Most Rev. Robert South in Sewanee , Tennessee , con­ by Christians like Kwashi in mainly W. Duncan , archbishop of the Angli­ ferred an honorary doctorate on Muslim northern Nigeria remains can Church in North America. Dun­ Chartres Jan . 24. high. The day before the archbishop can did not concelebrate with Mark As a young ordinand Chartres had spoke , two bombs had been thrown Lawrence, Bishop of South Carolina. been told that there was no future at two chur ches in Bauchi, while in Lawr ence expressed person al for him in the modern church. But Kano at least 166 people were killed frustration that, by his count, there as the title of a recent book by an in eight violent attacks perpetrated were no less than six Anglican bish­ editor at The Economist proclaims, by Boko Haram, an Islamist sect. ops with overlapping jurisdictions God ls Back. The archbishop and his wife, Glo­ in his geographical area. He asked Chartres said that, unlike French ria, have shared in the suffering of why this should be so, when they believers, English voices of faith can persecuted Christians. held no major theologi cal differ­ still have a place in the public Although Gloria Kwashi did not ences. square. But he warned that the state attend the conference , her presence The Rev. Dr. Richard Turnbull, can turn into an intolerant "church" was felt. In many ways she repre­ principal of Wycliffe Hall, Oxford , of a rather prescriptive , premodern sents the persecuted Church that spoke on "Anglicanism in Full type, and that secular religion might does not retaliate but continues to Flower: The Eighteen and Nine­ be enforced by law. "I hope we shall serve others. A few years ago, a vio­ teenth Centuries." He examined the resist," he said. lent mob , intent on killing her hus­ interplay between freedom and Chartres said the best in Anglican band, brutally assaulted her, leaving order in the ministries of John Wes-

4 THE LIVING CHURCH• February 12. 2012 Visit livingchurch.org for daily reports of news about the Episcopal Church and the Anglican Communion.

ley and George Whitefield, noting tists and forty Episcopalians entered stressed that mis­ how they expressed a traditional ordained ministry and four of them sion should be rela­ faith through radical methods but became bishops. tional and showed within a trad itional chur ch order. Eight card players who atte nded how demographi cs Turnbull also highlighted some of the reviva l me et ings int ending to affect mission. In the incredible humanitarian work of break them up were thems elves bro­ 1900 there were 7 the devout Lord Shaftesbury (1801- ken by God's Spirit. The eight came million Chlistians in 85) whom he has profiled in Slwftes­ out confes sing Chris t and one, sub-Saharan Africa; bury: The Great Reformer (2010). William Jones Boone , eventually there are today 4 70 Nazir-Ali Dr. John McCardell, vice chancel­ becam e the first Anglican Bishop of million. In 1949 there were 3 million lor of the University of the South, China , where he served until his Christians in China ; tod ay there are spo ke on "The Great Beaufort deat h in Shanghai in 1874. He trans­ more than 100 million. Revival of 1831." What at first glance lated the Book of Common Pray er Bishop Nazir-Ali warned that see med only a local event in one into Chinese and worked on a Chi­ demo cracy is never enough , for it small corner of South Carolin a had , nese translation of the Bible. His can bec ome the tyranny of the in fact, long-lasting and far-reaching son, also nam ed William Jon es majority. In the so-called Arab consequ ences. A Presbyterian min­ Boon e, also served as a bishop of Spring there must be "a rule of law ister, Daniel Barker, prea ched the Shanghai. and freedom and equality for all cit­ ten-day revival, but as ther e was no The Rt. Rev. Michael Nazir-Ali,for­ izens ." Presbytelia n chur ch in town he was mer Bishop of Rochester in England In an interview with TLC, Nazir-Ali invited to appea r alternately in Epis­ joined in partnership with the Dio­ expressed misgivings about the pro­ copalian and Baptist church es. Hun­ cese of South Carolina in 2010, serv­ posed Anglican Covenant. "The prob­ dreds of people were converted and ing as visiting bishop for Anglican lem with the fourth part of the ente red a deeper faith. Eleven Bap- Communion relationships. He (Continued on next page)

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February 12, 2012 • THE LIVING CHURCH 5 NEWS February 12, 2012

(MERE ANGLICANISM from previous page) an amicable agreement, " said the Covenant is that instead of the pri­ Rev. Jason Catania, rector of Mount mates having the authority to make Calvary, in an interview with TLC. decisions in matters of division, it "In the end it came down to money." refers eve1ything to a standing com­ The hospice property "will be per­ mittee from which most orthodox manently deeded to Joseph Richey people have already resigned," he House along with the parking lot said. "The Standing Committee itself shared by the congregation and then refers to (a) the Provinces and Joseph Richey House," a diocesan (b) the Instruments of Communion statement said . "The Anglican Use and there has to be agreement among Congregation will be deeded the the provinces and the Instruments of church building, adjacent offices, Communion before any decision can and rectory, will keep all furnishings be made . Now that, of course, is the and personal property, and will problem. ... Because you can guaran­ retain the right to use the parking lot tee that if there is an agreement about shared with Joseph Richey House. a certain matter about the Province of The Episcopal Diocese of Maryland Nigeria, then [the Episcopal Church] will receive a monetary sum as part or Canada or New Zealand or Brazil of the settlement, and will retain will disagree. Similarlywith the Instru­ first right of refusal if the congrega­ ments of Communion; if the primates tion vacates the property ." agree the likelihood of the [Anglican Neither the diocese nor Catania Consultative Council] disagreeing is specified how much money was very high. It doesn't take us any fur­ involved. ther. It leaves us where we are. That's "Our brothers and sisters at the worry. You have some chance with Mount Calvary have not 'converted' the primates because they are repre­ to Roman Catholicism," said the Rt. sentative heads of churches ." Rev. Eugene Sutton, Bishop of Mary­ Sue Careless, in Charleston land, in a letter to members of the diocese. "They have chosen to walk with different friends in the same Mount Calvary one , holy, catholic and apostolic NASHOTAH HousE THEOLOGICAL SEMINARY Enters Ordinariate church of which they have always CONFERENCE been a part. Let us pray for them on In his first such service as newly their journey. Let us hope that their appointed ordinary of the Ordinari­ work in the future will continue to USTIFICATIO N ate of the Chair of St. Peter, the Rev. seek and serve Christ in all persons , Jeffrey Steenson welcomed mem­ to respect the dignity of every ~ ~ ~rraJLJICD.&Nbers of Mount Calvary Church, Bal­ human being, and help build up the timore, Jan . 22. LIFE & THOUGHT Kingdom of God here on earth." J Mount Calvary was the first con­ "I was appreciative of the tone gregation of the Episcopal Church and the graciousness" of the to announce its pilgrimage to the bishop's letter, Catania said. "He said Ordinariate in October 2010. The from day one that he wanted to han­ congregation's reception into the dle this in a spirit of graciousness ." PART2: Ordinariate was delayed by prop­ Mount Calvary commemorated its RETROSPECT& PROSPECT erty negotiations with the Diocese transition with a service of Solemn of Maryland . Evensong. The Rev. Dwight Long­ The diocese announced Jan. 18 necker, a former Episcopal priest who APRIL 19-21,2012 that it had reached a property set­ is now a Roman Catholic priest in tlement with Mount Calvary and Greenville, South Carolina, preached. REGISTER NOW with Joseph Richey Hospice . "I'm so pleased that we've been "There were moments when it was able to reach this amicable agree ­ http://events.nashotah.edu not clear we would be able to reach ment ," Catania told TLC.

6 THE LIVING CHURCH• February 12, 2012 He said the members of Mount Calvary, an Anglo-Catholic parish dating to 1842, are "very conscious of the historical nature of what we're doing." Douglas L eBlan c We don 't pay a broker for your business, so we pass those cost savings directly on to you Four Pittsburgh Nominees No clergy within the Diocese of Pittsburgh appear on the slate as the diocese seeks its eighth bishop. ____Let us apply our expertise and commitment to your move. The diocese announced four nom­ ----====-___., Call the Clergy Move Center Team: inees Jan . 15: ---- Sunny Sommer , Jean Warnemuende , Autumn Smith , • The Rev. Canon Michael N. '""' Aymi Dittenbir or Vicki Bierlein Ambler, Jr., 4 7, rector, Grace 800.248.8313 Church , Bath, Maine; STEVEnsworldwidevan tines www.stevensworldwlde.com/affinity • The Rev. Dorsey WM. McConnell, 58, rector, Church of the Redeemer, Chestnut Hill, Mass.; • The Rev. R. Stanley Runnels , 59, rector, St. Paul's Church, Kansas City; Refinishing • The Rev. Ruth Woodliff-Stanley, 49, rector , St. Thomas's Church , Upholstering Denver. Reversible Cushions "Several priests from th e Pitts­ burgh diocese decided before the New Pews and Kneelers nomination process began that they did not have a calling at this time to th e ministry of bishop and would not allow their names to be submit­ ted ," said a diocesan announ cement of the nominees. "For others, that discernment became clearer later CHA~ERS on in the search process ." :.. 9 C H . E. C 1, l t ~ The diocese said it would accept Tfiougfitfu{ Liturgica{ 'Design for .Jl {[ Traditions nominees by petition until Feb. 5 for .Colimi6 ar ia. .Sacris ti es. .:Nartfi ex 'Disy [ay Ca6ine tr y . .:Nave 'Refinishing . the April 21 election. "A nomination by petition requires ten signatures from individuals representing at least three parishes," the announce­ ment said. "Four of those signing must be canonically resident clergy, and of the six lay communicants in good standing in parishes of the dio­ cese, three must be deputies to the diocesan convention. The petition must also include the consent signa­ ture of the person being nominated." The diocese plans to release biog­ raphi es of all nominees March 1, after reviewing and adding any nom­ 2 0 3 .2 81. 6926 or 2 03.824.2497 y cfiam6erso3 @snet.net inees by petition.

February 12, 2012 • THE LIVING CHURCH 7 NEWS February 12, 2012

The New Pulpit of Social Media As the newly installed bishop of Maine, the Rt. Rev. Stephen Lane needed a way to introduce himself to the members of his diocese . Many members from across the vast dio­ cese could not visit Lane or hear his messages regularly. Lane needed an alternative platform, so he turned to video blogging, a medium that tran­ scends geographical limitations. Following his installation in May 2008, Lane launched two weblogs: Round Maine with Bishop Lane, for general updates about his ministry, and a temporary video blog, Letters from Lambeth, on which he posted daily video updates from the 2008 Lambeth Conference. Today, Lane continues to post videos regularly on Round Maine, including sermons, book discus­ Bishop Andrew Doyle of Texas tweets from his smartphone. sions, Advent messages, Lenten reflections, and updates from his travels. Three years and 32,000 hits faith community," Doyle said . Facebook to communicate with later, video blogging has proven its Bishop Michael Curry of the Dio­ members of his diocese. Doyle con­ worth to the bishop. cese of North Carolina video blogs siders posting videos and social net­ "Video conveys a sense of imme­ frequently, posting at least one new working to be a natural extension of diacy that you don't find in print," video every week. Curry often uses his role as bishop. Lane said. "It also allows personality videos to interview interesting peo­ "I believe being bishop means one and warmth to be shared in a way ple he meets from within and out­ needs to be accessible in as many you simply can't communicate in a side his diocese. ways as possible," Doyle said. "My newspaper column." Curry says he carries his iPhone job is to open the doors wide, to Other bishops have also turned to wherever he goes, in case an inter­ invite, to challenge, to teach and to video blogging to communicate with view opportunity arises. Among his encourage. Social media gives me a their dioceses. Like Lane, the Rt. recent interviews, which have variety of platforms from which to Rev. Jeffrey Lee of the Diocese of included talks with authors, song­ do this." Chicago started posting videos from writers, and ministry leaders, Curry Churches can expect to see more Lambeth. After hearing supportive says the most surprising was an of this forn1 of communication, says comments from members of his dio­ interview with an accountant whose Simon Cowart, IT and new media cese upon his return, Lee continued video on tax credits for small director for the Alliance for Chris­ posting videos. churches drew more than 1,000 hits. tian Media and Day 1. The Rt. Rev. Andrew Doyle has Examples like the tax-credit video, During the past five years, Cowart also maintained a video blog since Curry says, illustrate the opportunity has noted a shift in the conversa­ becoming Bishop of Texas in 2008. social media provide for communi­ tion about social media within Doyle appreciates that the technol­ cating messages to a broader audi­ churches. Initially people expressed ogy allows him to speak directly to ence than ever before. Curry calls hesitation, fearful of the uncontrol­ the members of his diocese. social media "the new pulpit." lable and decentralized nature of the "The videos can be personal, Many bishops are turning to other content, Cowart said. More recently, offer a teaching moment, remind online outlets to stay connected. A however, he has seen an acceptance people who are in the midst of their proficient social-media user, Doyle of the enduring trend. work day that they are ... part of a tweets, maintains a weblog and uses "As the technology world changes

8 THE LIVING CHURCH• February 12. 2012 Raynal Studios, "A lot of the time, it Inc. takes a big investment for a person to walk Histo rical[), into the church ," Cow­ Correct art said. "They may or Stained may not feel welcome Glass, in a church and they ini­ Wood tially won't be a part of and Stone the social structure. But Restoration Bishop Michael Curry records a greeting from Archbishop one of the unique fea­ Michael of the Holy Eastern Orthodox Church of the United tures of this technology States, an independent jurisdiction based in North Carolina. is that it allows people so rapidly, one of the growing needs to get involved in the discussion and is to be able to adapt to the emerg ­ it meets them on their own ground." ing technology field, not being afraid Lee likewise recognizes that the M01:v with Child. Trini ty of it, but embrac ing it," Cowart said. Church has a role in engaging in Epi scopal, ·raunton, VA "Over time, people started realizing social networking for the sake of RaynalStudios, Inc. that the technology is here to stay sharing the gospel and engaging in and increasingly is becoming a big dialogue about spiritual topics. P.O. Box 405, Natural Bridge Station, VA "We have yet to fully discover the 1.800.305.0959 "We have yet to fully evangelism potential in this," Lee Fax 540.291.2398 discover the evangelism said. "We have to communicate in a Email: raynal@rockbridge. net potential in this." variety of modalities. If evangelism www.raynalstudios.com Bishop Jeffrey Lee happens one conversation at a tin1e, which I think it does, then social part of evangelism and marketing. media allows for vastly more con­ The conversation has turned to how versations than ever before." 80-lid O~l we can engage people through these While the opportunity for dialogue media." on social media can be wielded for CHOIR For these bishops, the push good, it also raises new concerns. toward social media is about more The same anonymous environment CHAIR than just keeping up with popular that can lead to productive and trends; it's about meeting people authentic conversation also has the where they are, which, overwhelm­ potential to spread hateful rhetoric, ingly, appears to be online . Cowart says. Communicating a cen­ Doyle said that new members are tral message is increas ingly difficult increasingly discovering the Dio­ in an online format, and this can cese of Texas first through its web­ sometimes dilute the message. site and social-media outlets. Many Cowart and others agree that of the people who are connecting social media will never be a substi­ with the diocese through social tute for face-to-face interaction, but media are not yet part of the dio­ that it can be a good precursor. cese's churches. "Every congregation wishing to As the comm unicat ion landscape do mission work and proclaim the changes, opportunities for outreach gospel in this era must do so are expanding, particularly among through the web as well as tradi­ those who are not interested in tional methods," Doyle said. "We with FIBRE RUSH SEAT attending churc h. The anonymity of must , as Episcopalians and Angli­ social media lends itself to more cans, seek to multiply the doors Since 1877 open discussions about spiritual top­ through which new members and R.Geissleu Inc. ics in a non-intimidating environ ­ converts to Christianity may make 2641 E. Greystone Ct. ment. This, Cowart says, could be an their pilgrim journ ey to the altar of Eagle, ID 83616 initial step in connecting, or recon­ God and the heart of Jesus." Phone: (800) 862-3159 necting, to a church. Lauren Anderson www.rgeissler.com

February 12, 2012 • THE LIVING CHURCH 9 From Meetinghouse to House of God Reverse Engineeringthe Crystal Cathedral

10 THE LIVING CHURCH • February 12, 2012 By Matthew Alderman

n a 1962 essay, "Architectural Seriousness," Lance IWright outlined three marks of architectural moder­ nity: "the sense of the provisional, the sense of econ­ omy, and the sens e of the continuing natur e of space." A scholarly friend of mine once commented that in plain English this means today's buildings are defined by "impermanence, cheapness, and empti­ ness." The recent decision by the Roman Catholic Dio­ cese of Orange to purchase the Crystal Cathedral for an apparently reasonable $57.5 million sug­ gests the criterion of "economy" can only be applied flexibly here, but the building remains haunted by an empty impermanence. As Voltaire or Saturday Night Live's Linda Rich­ man might say, the iconic Crystal Cathedral is neither made of crystal nor presently a cathedral. Nor does it have much in the way of icons. There is a difference between a meetinghouse, an auditorium built for preaching, and a true church, with its sacramental character. The Crystal Cathedral stands solidly in this tradition: minimally ornamented, eschewing a processional layout in favor of a prominent , stage­ like pulpit. Yet, even if it is rooted in a tradition, it is nonethe­ less a modernistic structure. It rejects stylistic organic continuity witl1the past save for superficial touches such as a pseudo-Gothic belfry. Its glass envelope exemplifies Wright's "sense of the contin­ uing nature of space" inside and out. The sole orna­ ment of the interior is exterior light; the exterior decorative scheme is reflected grass and sky. This is perfect for a pantheist, but for a sacramental Chris­ tian it is troubling. It is as if modem architecture itself is skeptical of its ability to communicate a coherent message. Com­ pare this with the original "crystal cathedrals" of Chartres and Rheims, bristling with stone saints, and where stained glass broke white light into a rainbow of biblical stories, martyrdoms, and allegories. But the die has been cast, and the diocese plans to rehabilitate the interior "so it will be suitable for a Catholic place of worship." Can this be achieved, and how? While I am a booster for new traditional architec­ ture, I often caution prospective renovators that they will not be able to tum th eir suburban St. Astra­ Turf's into Westminster Abbey unless they are pre­ pared to use a bulldozer. While traditional styles can often be mixed within historic interiors, the mod- (Continued on next page)

February 12, 2012 • THE LIVING CHURCH 11 From Meetinghouse to House of God Reverse Engineering the Crystal Cathedral

(Continued from previous page) This action will also serve to create an explicitly ernistic movement was such a destructive act of self­ defined nave, which in turn will lead the eye more eas­ exile that great care must be used when adding tradi­ ily toward the chancel. A large, straightforward retablo tional elements to a dated modernistic interior. Plop­ will do much to terminate the processional axis; the ping down a Gothic altarpiece into a 1968 vintage space behind could be converted into an adoration ecclesiastical wigwam usually just makes the wigwam chapel or sacristy space. A baldachin in a spare mod­ look worse. em style might also be suitable. The altar should be Instead, renovators must coax out whatever small bit prominent, raised, and of a noble material. Other litur­ of potential might be present in embryonic form in gical fittings such as clergy stalls and the bishop's cathe­ an existing modernistic church. Hybrid or transi­ dra should be designed to create a high implied sill tional styles which straddle the line between archi­ below the church's glass walls, transforming the inte­ tectural modernism and traditional culture are use­ rior from a glass envelope to a discrete space. Further ful here, as they allow a degree of iconographic definition can be achieved by a "ceiling" of colorful reverse engineering. translucent hangings to mediate between the exterior My sketches for this article are inspired by late art glass and the interior. deco examples such as the 1959 Cathedral of Mary The diocese has said it does not plan to alter the exte­ Our Queen in Baltimore, Maryland, and Sir Basil rior. Admitted, there is even less potential here for Spence's explicitly modernistic 1962 Coventry Cathe­ modification than within but some slight additions are dral, a landmark of mid-century modem design. Coven­ necessary to give it a measure of symbolic identity. try is a particularly useful example, as it contains a The accompanying illustration suggests adding a solid fairly extensive iconographic program. These models base running around the structure, allowing for the can only be taken so far: the Crystal Cathedral is so far addition of sacristies and other support volwnes, and from conventional norms as to effectively have no a limited amount of statuary . A prominent cross walls or even any true interior space. and spire would top the carillon tower. Liturgically, the building must be transformed from This is the bare minimum of work necessary to an auditorium into a church. The structure is laid out t create a liturgical environment here. A stronger on a cruciform plan, but its principal axis lies within result might have been achieved had a new cathe­ the short "transept" arms. The interior should be dral been built from the ground up in an authentic reoriented to follow the long axis to give a sense of traditional style. It is nonetheless my hope that procession . Sufficient space should be found for the these suggestions illustrate how an organic litur- sanctuary to avoid the broad, shallow appearance of gical ethos can be incorporated into any forth­ a stage. The theatre-like upper balconies should be coming renovation of the Crystal Cathedral. ■ played down visually.The old choir platform and pul­ pit area in one transept should be screened off to Matthew Al£lerman is the founder of Matthew form a raised choir area; below, there would be Al£lerman Studios, specializing in church fur­ space for a daily Mass chapel, shrines, and a baptis­ nishing design, design consulting, and profes­ tery - the little devotional nooks and crannies that sional illustration ( matthewal£lerman. com). usually give so much life to a cathedral, and which He frequently writes and wctures on eccwsias­ have no place in a meetinghouse. tical art and architectur e.

11iese suggestionsillustrate how an organic liturgicalethos can be incorporatedinto any forthcoming renovationof the CrystalCathedral.

12 THE LIVING CHURCH• February 12, 2012 Bill Dolak/ Flickr photo Review by Douglas LeBlanc

hatever else may be said of the Diocese of Western Michigan's Cathe­ W dral of Christ the King, it embodied the spirit of the late 1960s. Seen only at a distance , in black and white photos , the cathedral looks about as inviting as the Third Church of Christ, Scientist, an embattled landmark of brutalist architecture in the nation 's cap ital. (Continued on next page)

February 12, 2012 • THE LIVING CHURCH 13 (Continued from previous page) duction, it offers only dust-jacket copy that quotes The Sacred Castle, available in rich color from the Rt. Rev. Charles E. Bennison, fifth bishop of the innovative print-on-demand Blurb imprint, Western Michigan, who envisioned the cathedral as highlights the beauty that transcends the former part of a larger complex of buildings. cathedral's forbidding exterior, with its 16 towers The jacket copy explains the central concept of rising from a boxy base. The book collects photo­ the cathedral's design: "Symbolically, the circle in graphs by the Very Rev. Cynthia L. Black, who was the square represents God in our world. The square the cathedral's dean for 19 years, and four others: is a most ancient syn1bol for the finite world (for James Carter, Kirsty Eisenhart, Mike Matthews, example, the base of the pyramids follow this pat­ and Lance Rosol. tern) . The circle , bounded by a curved line without Black writes in a brief introduction about seeing beginning or ending, but possessing a center, is the the cathedral interact with nature: "I could witness ancient symbol for the infinite, the Universal [Prin­ the east wall appearing to be on fire as the sun rose ciple], or God. (Stonehenge and the Pantheon fol­ in the early morning each spring, and catch the low this pattern.)" majesty of a full moon rising over the king's 'crow n' Because it was published in 2007, The Sacred in the fall. Each week as I celebrated the Eucharist Castle does not tell the longer arc of the cathedral's I saw a cross appear in the wine ( a reflection from history . This much was clear then : the diocese the lights above, with the oculus at the center) . On could no longer afford to maintain the building, and any given sunny day I could watch the sunlight would sell it. The purchaser was Kalamazoo Valley Family Church, which began as

The Sacred Cost e a small group in a rented facility in 1991 and has since grown to a congregation of about 4,000 people. Valley Family Church, as it is The Sacred Castle now known, added an 85,000 The Cathedral of Christ the King square-foot facility with stadium Kalamazoo, Michigan seating, video screens, theatrical Blurb. Pp. 80. $34, paper. lighting, and amplifiers worthy of a rock concert. The cathedral's come through the oculus and trace an arc on the 49-rank Aeolian/Skinner organ made its way to a Cathedral floor, but capturing those images was Lutheran congregation in Tennessee. The large round rarely possible." altar is gone. The inevitable exterior Labyrinth gave The images in The Sacred Castle capture way to landscaped grounds favored by wedding pho­ moments of high energy and quiet ritual. In one, tographers. From a distance, again, Valley Family Black speaks to a packed nave. The Sacred Castle Church's expanded facility looks like a former Circuit is light on text. Other than Black's one-page intro- City attached to an architectural non sequitur .

14 THE LIVING CHURCH• February 12, 2012 LICHTEN CRAIG ARCHITECTS, LLP

HISTOR IC PRESERVATIO N MA STER PLA N N ING & CO ND ITIONS SURVEY LITU RGICAL D ESIGN INTERIO R DESIGN The images in ENERGY A NA LYSIS GRANTS & CAP ITA L The Sacred Castle CA PAIG N ASSISTA N CE capture moments of high energy and quiet ritual. KEVIN LICHT EN . AIA JOA N CRAIG , AIA, LEEPAP BARRY DON A LDSON , RA, LEED AP

6West 18th Street.9th Floor, NewYork,NY 100 11 2 12.229.0200 www .l1chtencraig.com 4 East Ohio Street. Suite I 8, Chicago , IL 6061 I 312 .321 .7400 gener [email protected] Nevertheless , Valley Family Church appears to appreciate the building it bought, and uses it for more intimate gatherings. "In addi­ THE MISSION BOOKSTORE OF NASHOT AH HOUSE tion to the Bible classes and special AN EPISCOPA L SEMINA RY 2777 M ISSION ROAD events we host at the Cathedral , NASHOTA H, WI 53058-9793 this histori c facility is available for Most booksseen in The LivingChurch are available. rental and will serve as a striking Ask aboutclergy and churchdiscounts. venue for a variety of Christ-cen­ (262) 646-6529 tered events ," including weddings and funerals , the church says on its website. "It's a beautiful mix of retro, modern and contemporary archite cture ." The cathedral's former congrega­ tion (now called the Parish Church of Christ the King) moved five miles southwest into a small build­ ing that was once home to Texas Corners Bible Church and, later, to introducing Heaven 's Gate gift shop. "This location has proved to be St Martin wonderful," Black told the Kala­ Fine Pewterware mazoo Gazette in 2009. "This is the quintessential little American Designed by a monk of our Abbey. town." The chalice inspired by an When Episcopalians acknowl­ Early Ameri can communion edge the church's struggle with cup. Crafted exclusively for declining membership , some say THE HOLY ROOD GUILD that this is the price of prophetic by master Am erican artisans. ministry and that only easy answers to 21st-century theological questions will attract large congre­ gations. This trope is blessedly absent from the spars e text, leaving instead many haunting and lovely images of what once was. ■ Visit us at www.holyroodguild.com St. Joseph'sAbbey I Spencer, MA 01562-1233 Toll !'r ec•: 866 ,383 .72 92 I Fax : 508 .885 .8 7 58

February 12, 2012 • THE LIVING CHURCH 15 BOOKS Heal the Earth

Cultivating Soil Keeping and Soul God's Earth Twentieth-Century Catholic The Global Environment Agrarians Embrace in Biblical Perspective the Liturgical Movement Edited by Noah J . Toly By Michael J. Woods, SJ. and Daniel I. Block . Liturgical Press. IVP Academic . Pp . 291. $39.95. Pp. 300. $25.

Review by Stephen Blackmer to all the fundamental truths of our be blamed on nature but is solely religion by means of symbo lism the fau lt of people. "It is para­ t is difficult for anyone who fol­ that is tangib le to the senses." mount ," Woods writes, "to nam e Ilows world environmenta l news Through a variety of illustrations , ecological sin, call peop le to con­ to be optimistic that we can correct he explores how the NCRLC inter­ version, and inspire a new corpora l the ecologica l damage humans are wove these with its soc ial justice work of mercy." A ritual and sacra­ caus ing in time to prevent wide ­ mission to rural people. mental faith, one that contributes spread suffering. While there is lit­ Beyond history , the great value of to restoring harmony among peo­ tle reason to be optimistic , tho ugh, the book lies in shedding light on ple and Earth , is essential to this there is reason to be hopeful. One the need for a sacramental and project. small but significant sign of hop e is liturg ical approach to environmen­ That 's no easy task , but Oultivat­ the burgeoning of new books about tal mission. From my many years as ing Soil and Soul provid es a use­ the place of Christ and Christian an advocate for rural forest-based ful, if somewhat choppy, survey of faith in restoring harmony betw een commun ities and landscapes , I one 20th-century approach. Woods humans and God's creation. have come to believe that the usual ends the book with an assessment Michael Woods's Cultivating Soil and Soul is a historical account of the Nationa l Catholic Rural Life Conference from its founding in Beyond history, the great value of [Woods's] book 1923 as a movement rooted in Catholic socia l teaching, litur gy, lies in shedding light on the need for a sacramental and sacramentality as app lied to and liturgical approach to environmental mission. the rhythms and needs of rural communities. Woods places a help­ ful central emphasis on the sacra ­ social movement tools of public of Wendell Berry, the contemporary menta l princip le that "all reality , policy , economics, science, and agrarian Christian farmer and both animate and inanimat e, is techno logy, while necessary , are writer who incorporates much of potentia lly the bearer of God's insufficient to save the Earth and this thinking in his wonderful body presence and the instrument of her people. of work about the broken place­ God's saving action on humanity's In a time of global ecological dev­ lessness of modern America. behalf' and that it is "the essence of astat ion, we need to recognize that Woods's concluding thesis is that the liturgy to give living expression the environmental prob lem cannot "Christian liturgy, especia lly the

16 THE LIVING CHURCH • February 12, 2012 Green Church Reduce , Reuse , Recycle, Rejoice!

By Rebekah Simon-Peter. Abingdon. Pp. 114. $12.50.

REDUCE • REUSE • RECYC\.E • REJOICE !

RebekahSimon-Peter

Bethlehem, Jerusalem, Eucharist, is the celebration of our standing of these issu es, the salvation in Cluist. The place of its authors have done a credible job of Nazareth, Galilee, enactment is the culture where one presenting sound science and the River Jordan, and more lives and works." That is, salvation sound biblica l theology side by cannot be separated from the con­ side. As perhaps was intended by text in which one needs to be saved. its editors, both of whom teach at Through the sacramental principle, Wheaton College, Keeping God's Woods writes, "there [is] a material Earth would make a useful intro­ and natural, and thus sacramental duction for students or other audi­ basis to the liturgy, cultur e, and a ences looking for a scholarly but renewed social order. The one sacra­ accessib le overview. mental world can serve as a source Rebekah Simon-Peter's Green of both justice and injustice . The Church is intended for a congrega ­ church must employ the very mate­ tional or other lay audience seeking rials that are constitutive of the cul­ to live with faith into greater ture to transform what is unjust awareness of current global envi­ within it. . . . God transfonns people ronmental issues. Written in acces­ through the liturgy, and people trans­ sible language and format by a form culture." Methodist pastor with solid scien­ Thus, finally: "Our mission orders tific credentia ls, Green Church have been given. Dare we receive would serve as a foundation for a them with grace!" congregationa l discussion group. A Noah Toly and Daniel Block's separat e discussion lead er's guide Keeping God's Earth is a well-writ­ and guide to greening your church ten review of a series of contempo­ are also availab le. ■ rary environmental issues - cities, the diversity of life, water Steph en Blackm er worked in rural resources, and climate change - community development and for­ alternately presented from scien­ est conserva tion in northern New tific and scriptural perspectives. England for 25 years. He is now a Writing for evangelicals who seek senior at Berkeley Divinity School both biblical and scientific under- at Yale.

February 12, 2012 • THE LIVING CHURCH 17 BOOKS When It's All About You A Secular Age By Charles Taylor. Belknap Press. Pp. 896. $46, cloth.

Review by Craig David Uffman grounded in the sacred," (3) secular such as Bonaventure, Duns Scotus, time was grounded in higher times and William of Ockham, whose ow did it come to pass that the (sacred times) , (4) the "play of emphasis on the particular over the HWest has moved from a culture structure and anti-structure was universal led to the primacy of the in :which belief in God is accepted held in equilibrium," and (5) individual over community in our as a given to one that sees such "human drama unfolded within a secular age. Their real significance belief as merely one option, and a cosn1os." is seen not in its effect on futur e dubious one at that? How did we Crucial to this story is the rise of scholars, but rather in the revolu­ become a culture in which unbelief a rage among elites that led to the tion they spawned in the medieval has achieved hegemony in intellec­ destruction of the "old enchanted cloister cell. The transcendent tual life and is widely seen as cosmos ." Disenchantment of the "Thou" gave way in the focus of unproblematic in popular culture ? cosmos had the effect of concen ­ both prayer and love to the imma­ In other words, how did our secular trating the black magic of the nence of Jesus Christ, the paradig­ age come about? diverse demons of old into the matic human through whom all The secular age is, for Charles black magic of the Devil alone, humans are known. Perfect knowl­ Taylor, an era in which unbelief is which elevated fear of the Devil. edge of God and neighbor thenc e­ the default context in which we This, in turn, exacerbated fears of forth meant grasping what Scotus encounter and seek fullness and death, sin, and judgment that were called the "individual form." This human flourishing. Over and ar isin g as Northern European was a major turning point toward against theories that explain the pagan tribes, with their cultic the individualism that character­ rise of modernity and secularity as emphasis on death, converted to izes contemporary Western culture liberation from limits on latent Christianity. and which continues to be funded human characteristics, Taylor At the same time, the power of by modern theology. argues that "the great invention of God was increasingly concentrated One critical shift in the West was the West was that of an immanent in the "charged objects" filled with the appropriation of Anselm's order in Nature" that questioned the "white magic" of the Church, juridical-penal soteriology, tragi­ the presumption of a transcendent manifested especia lly in the dra­ cally developed by Calvinism into source of fullness and order from matic piety of medieval liturgical its doctrine in which only a minor­ beyond. This invention of "an practices . There arose around 1450 ity of humankind would be saved. exclusive humanism" made possi­ a Reform stream characterized by This widespread Western emphasis ble the rise of Western modernity (1) "the turn to a more inward and led to activist, interventionist and secularity; it prompted masses intense personal devotion," (2) "a attempts by old (Roman) and new of people to imagine no telos, no greater uneasiness at "sacramen­ (Protestant and Stoic) elites to ultimate reality, beyond human tals" and church-controlled magic," reform the Church and reorder flourishing. and (3) the "new inspiring idea of society. Paradoxically, these repeti­ In A Secular Age, Taylor tells the salvation by faith, which erupted tive efforts to enforce conformity story of what became an exclusive into a world riven with anxiety during the late Renaissance , which humanism that pervades Western about judgment and a sense of had as one aim the elimination of society . First he provides a portrait unworthiness" that threatened the gaps between elite and ordinary of the world circa 1500 that the one's salvat ion. piety, act ually resulted increasingly West has lost : a world in which (1) For Taylor, the problem of mod­ in an elite secession from popular "spiritual forces impinged on ern theology blossoms with the culture, and the development of porous agents," (2) "the social was influence of Franciscan scholars ideals of piety and civility to which

18 THE LIVING CHURCH • February 12, 2012 elites were accountable and toward Social Theory as one of the stan­ Prize. Those seeking to diagnose which elites felt called by God to dard accounts of the secularization our contemporary Anglican divi­ drive all societal norms. and polarization of the Christian sions also ought not neglect it. ■ This elite-led Reform stream, West. Those with an interest in the­ evident in both Roman and Protes­ ology and ethics would do well to The Rev. Craig David Uffman is tant movements circa 1450-1650, engage Taylor's masterpiece, for rector of St. Thomas's Church, was characterized by intervention­ which he won the 2007 Templeton Rochester, New York. ist, uniformizing, homogeneizing, demystifying, and rationalizing agendas within the Church and cul­ ture , and was also marked by hos­ NOTICE: MOVING SERVICES tility to all claims of enchantment and of distinctions between elite and lay vocations. Ironically, these Skip Higgins efforts to reform society into a more godly ordering, led by per­ 877-477-8177 sons who understood themselves www.customovers.com to be saved by God, provided the "Moving Episcopal clergy to new ministries since 1982." necessary context for the develop­ • Clergy discounts •Only one survey / 3 estimates • Major van lines represented ment of the exclusive humanism • Full value protection plans • $200/Day late pick-up /late delivery penalty* that made possible our secular age. • Internet satellite tracking • 24/7 cell phone contact to assure your peace of mind Taylor shows that the early CUSTOM MOVERS - FHWA Lie. # MC370752 Calvinist reform tradition is an * Certain Restrictions Apply. important factor in the develop­ ment of secular humanism; indeed, they tum out to be close cousins. Calvinism's drift from an emphasis on an embodied Christ to "Christ as a governing principle" led some Protestant fom1s to merge with a Kantian Christianized Stoicism, leaving reason as the sole authority governing moral life. Because of this shared DNA, both Calvinism and secular humanism are activist reform movements that suppress difference , though for different rea­ sons. Over time, this demystified form of Protestantism led to a seis­ mic shift in the Western social imagination. Taylor has provided an invalu­ able resource for Church leaders. A master of Church history and phi­ losophy, he presents a comprehen­ sive genealogy of Christian and humanist thought that helps us understand the intellectual forces shaping religious discourse today. With an impressive bibliography and provocative and well-docu­ mented arguments, A Secular Age may well earn a place alongside John Milbank's Theology and

February 12, 2012 • THE LIVING CHURCH 19 BOOKS Modernand PostmodernTongues

Review by Daniel H. Martins he diversity of corporate Chris­ postmodernity. Here is how Spinks emerging traditions in Christian wor­ Ttian worship is so great that any explains it in his introduction: ship through which to address these attempt to analyze it, to freeze its questions: blended/fusion/synthesis dynamism in time and subject it to a [P]ostmod ernity is suspicious of worship, consciously postmodern coherent taxonomy, is both cha l­ grand narratives and denies (including the "emergent chur ch" lenging and risky. Bryan Spinks, in notions of unending progress. It phenomenon) , megachurch/seeker this relatively short volume, pru­ stresses that meaning is worship , "praise and worship" and dently disavows such magisterial dependent upon relationships, charismati c churches, culturally mar­ aspirations . His more modest object and that there are few universal, ginal (Aflican Independent, Korean is to take a sort of core sample of all-encompassing theories. It Minjung, Amish, and Appalachian practices - not drilling down questions metaphysical realities snake handlers), (putative) Celtic, through layers of time, but captming and objective truth. It places and post-Vatican II Roman Catholic. mate1ial from a selected group of mind and body together , and Of comse, these are not distinct worship traditions across the same prefers the visual and experien­ categories of worship , but forces chronological layer. He then exam­ tial over concepts and words. within the larger whole. There is a ines that collected material through good deal of overlap between some of a very particular lens: postmod­ In the terms of this cultmal analy­ the specimens in his core sample. So­ ernism. sis, those who live in the developed called blended worship builds on Postmodernism is, by any account, Western world operate partly in classical liturgical fonns, but weaves an elusive notion. In ordinary speech, modernity and partly in postmoder­ in a musical idiom of a more popular modern is usually used as a synonym nity, depending on om age and life and accessible character . Examples for current or up to date or the latest. circumstances , with Boomers and include the "U2chaiist," featuring the Within the vocabulary of philosophy older tilted toward modernity and music of the rock band while largely and cultural criticism, however, mod­ GenXers and Millennials tilted toward preserving traditional 1itual language, ern refers to a way of thinking that postmodernity; and we do so, for the and hip-hop celebrations, which not can be tied to the 1ise of the scientific most part, subliminally, without con­ only employ that musical genre but method 400 years ago (roughly speak­ scious intention, the way one speaks also some of the speech patterns and ing). It is rational, objective, and one's native language. colloquialisms that are assoc iated empirical. It places great confidence Alongsid e the mod ernity / post­ with it. In these respects , there is a in the results of rigorous experimen ­ modernity divide, Spinks develops great deal in common with tation, and sees the universe as one the metaphor of the shopping mall, a megachurch, emerging church, and large coherent system, trending inex­ dynamic marketplace in which cus­ charismatic worship. The whole orably toward its predestined future. tomers exercise their freedom of indi­ scene is fluid and dynamic at the bor­ Correspondi ngly, it is highly suspi­ vidual choice ( a very postmodern ders. cious of any claim that cannot be sci­ value), frequenting the stores that Even the practices considered in entifically verified, and is averse to appea l to them and avoiding those Chapter 5 ("On the margins of corpo­ subjectivity , mysticism, the liminal, that do not. The "shopping mall" of rate global postmodern culture") are the paranormal - that is, much that Christian worship, across America not totally insulated from some is associated with religion and reli­ and across the world, offers Chris­ degree of cross-po llination. The vaii­ gious practice, including corporate tians and prospective Christians a ous independent churches in sub­ worship. seemingly limitless array of options. Saharan Africa are by their very In recent decades , alternative pat­ How do the practitioners of these nature a hybrid of practices handed terns of thought have emerged in options process and manifest the ten­ down by European and American Western cultme , secular as well as sion between the tectonic plates of missionaries, and cultural elements religious, patterns that challenge the modernity and postmodernity? indigenous to regions in Africa. assumptions of modernity - hence, Spinks chooses seven traditions and Appalachian snake-handling cornmu-

20 THE LIVING CHURCH • February 12, 2012 The Worship Mall The Worship Mall Contemporary Responses lo Conlemporn ry Culture Contemporary Responses to Contemporary Culture By Bryan D. Spinks. Church Publishing . Pp. 288. $28.

nities, while certainly II liturgies"), evidenced by a invite consideration of the categories out of the main­ marked lower reliance on cita­ that are used in any attempt to find stream, are clearly tions of other secondary order amidst the diversity. Ought linked both to 18th­ sources. Here Spinks is clearly there not be some urgency around and 19th-century frontier revivalism in his element as he engages the the question What difference does the and to modem (used in both the col­ notion that the liturgical texts ema­ Eucharist make ? Is the Eucharist loquial and refined senses) funda­ nating from the Second Vatican Coun­ simply a speciation of the larger genre mentalism. The Korean Minjung cil, both the 1969 Latin original and worship? Is there not some innate movement is largely anchored in the English translation that was sta­ element of distortion in any side-by­ Latin American liberation theology, bilized in 1973, are thoroughl y "mod­ side comparison of eucharistic and which has a distinctly Roman ern" in both the process by which non-eucharistic worship? Catholic pedigree. Even the Amish, they were developed and their actual Most of the practices Spinks con­ who are perhaps the best candidates content. They did not grow organi­ siders in Chapter 1 (blended worship) for liturgical genetic isolation , wor­ cally from the 1570 missal of Pius VI, and Chapter 2 ( conscious ly post­ ship in ways that are both rooted in but were confected by "experts" (a modern), as well as in Chapters 6 classic forms and reactive to those telltale "modernist" conceit), osten­ (Celtic) and 7 (post-Vatican II Roman same forms. sibly from sources lost to the tradition Catholic) operate in a eucharistic Professor Spinks does a particu­ for centuries, and then, in their trans­ context. Those covered in Chapters 3 larly helpful job analyzing the surging lation, "de-enchanted" by the removal through 5, however, largely do not. I popularity of all things Celtic. Here of the poetic and the preservation of would argue that it is therefore an his comments reach a level of depth, the prosaic. "apples to oranges" comparison, that precision, and originality that is It is in this context that Spinks con­ the Eucharist harbors forces that largely absent in the earlier chapters. siders the controversy surrounding want to assert its character as a genre One can speculate that this freshness the Vatican-mandated retranslation unto itself, not conveniently sub­ of insight can be traced to the fact of the texts of the Mass that went into sumed into "worship." that there is material both ancient effect on Advent Sunday 2011. One Because it deals with phenomena (the Stowe Missal) and less ancient piece of the apologetic for this project that are so fluid and so contempo­ ( Carmina Gadelica) that enables a is that by striving for a new "sacred rary, this is a book that will have a liturgical scholar such as Spinks to vernacular," the new translation "re­ very short shelf life as part of the his­ give rein comfortably to his academic enchants" the language of the liturgy, toriograp hy of Christian worship at prowess. It should not be surprising, and that such a move is consonant the tum of the second decade of the then , that he is fairly severe in his cri­ with the emerging cultural milieu of 21st century. It will soo n become tique of most of the neo-Celtic phe­ postmodernism. In the end, Spinks is dated, and therefore itself a primary nomenon even as he pegs it as an skeptical of this apologetic, but he is source for future histori cal study. In exemplar of two signature character­ at his best in writing about it. For the meantime, despite some uneven­ istics of postmodernism: simu­ those interested in liturgy and lan­ ness, it is of interest to anyone with a lacralsimulacrum - "things look guage, this chapter alone is perhaps concern for negotiating this difficult real, but are not" (p. xv) - and brico­ worth the p1ice of the book. transitional moment in the relation­ lage - eclecticism uninhibit ed by For Anglicans, along with other ship between Christianity and West­ concern for convent ion or cano ns of Christians in traditions that follow ern culture. taste. classical liturgical forms and, broadly In terms of the author's energy and speaking , Catholic sacramental the­ The Rt. Rev. Daniel H. Martins is focus, the same can be said of Chap­ ology, the multiplicity of worship Bishop of Springfield and a meniber ter 7 ("Second-guessing post-Vatican practices across the Christian world of the Living Church Foundation.

February 12, 2012 • THE LIVING CHURCH 21 Jessie Van Brunt's Stained-glass Testimonies

By Karen Fieg into a wealthy family of Dutch heritage. They lived in Brooklyn and were involved with hen Jessie Van Brunt died in 1947 at many churches throughout the borough and W age 85, The New York Times called New York City. Jessie studied art with John her "an artist well known as a designer of LaFarge and published a book, California stained-glass windows. " I did not know of Missions , while living in that state in the early Jessie or her work until rummaging through 1930s. my father 's genea logy paperwo rk last Digital files of her scrapbooks, which are spring. I learned that she was my great­ held at the American Archives of Art, guided grandmother's first cousin, and I became me toward her many works in stained glass. fascinated with her vocation of creating and More research helped me find some of her donating stained-glass windows across the surviving windows. world. My first discovery was a window Jessie Jessie and her sister, Carrie, were born made in 1942 for a chapel at St. Mary's, an Episcopal mission school for Native American girls in Springfield, South Dakota. St. Mary's had long been closed and its chapel was no longer standing, but someone showed the wisdom to preserve Jessie's artwork. I decided to travel five hours away to this tiny prairie town on the banks of Lewis and Clark Lake. As the hours dwindled to a few minutes from Springfield , my anticipation grew at the thought of finally seeing Jessie's window. A docent met me at the Springfield Historical Museum, a former bowling alley. When I first gazed at Jessie's window , backlit and glowing, I paused, realizing that I probably was the first descendent of Jessie's to set eyes on this win­ dow in decades. It was an emotional moment. The colored glass was hand-painted, full of colorful crea­ tures and birds, trees and blue sky, and the boy Jesus walking through his Father's world. I knew that I had to discover for myself which of her other windows were intact. I have uncovered Jessie's windows in remote places, in churches that are historical landmarks in big cities, and in national parks. Her windows adorn the Church of the Transfiguration ("The Little Church around the Corner") in New York City, St. Mark's Church in the Bowery in Lower Manhattan, a hand­ hewn log chapel in the Grand Tetons National Park, the Mammoth Hot Springs chapel in Yellowstone National Park, and the Mission Inn in Riverside, Cali­ fornia. Other windows are in a small Methodist church in Lyndonville, Vermont, an outdoor chapel near Lake Tahoe, a church in Lucerne, Switzerland, and a Maori church in New Zealand. Some of Jessie's windows did not survive. Some were destroyed during World War II bombings in Lon­ don and in Norway. Other work perished when a church in Alaska burned to the ground. I have made many new friends all over the world. I have read about the Rt. Rev. Winfred Hamlin Ziegler, fourth Bishop of Wyoming, and the Rt. Rev. Peter Trimble Rowe, first Bishop of Alaska, who influenced Jessie's windows for churches in their states. My exploration will continue, buoyed by familial ties and my admiration for what Jessie created. I feel hon­ ored and blessed that God opened my eyes to her world. Karen Fieg lives in Grimes, Iowa. David Newheiser Respondsto Zachary Guiliano

I am grateful to see that Zachary to commit "shameless acts" with Guiliano wishes to do. Although the Guiliano's response to my article, one another; although the text diversity of sexual activity is doubt­ "Tradition, Novelty, and the Need thereby condemns degradation and less very old, the construal of same­ for Discernment" [TLC,Jan. 29], ful­ idolatry, it does not follow that all sex love in tenns of homosexuality filled the promise of charitable con­ same-sex intercourse is shameful. is in fact very new. Whereas terms versation made in the issue 's intro­ Likewise, if one had already decided such as sodomia center obsessively duction. Although the debate on the that same-sex partnership is on genital activity, including oppo­ status of same-sex partnerships is immoral, the creation account could site-sex intercourse, the invention genuinely difficult, this con­ of the concept homosexuality versation is enriched by the invites us to reflect upon same-sex fact that Guiliano and I share a love in a broader context. Christian commitment to discern and tradition has much to say about the renew Christian tradition; in meaning of sex and relationship, but fact, even on those points at discerning its significance requires which he aims to oppose my attention to the character of the argument, we share a great lives that are the primary object of deal in common. Christian ethical reflection. Guiliano is right that all par- Where Guiliano says that only one ties in the fourth-century side in the debate over sexuality will debate over the nature of be judged faithful, I am less inclined Christ developed new termi­ Unci..,U,,.p,9a1nof~.-v:l~~~~klt» than Athanasi us to stigmatize my ....,.o,..,_...,.._ln~JOIOallodlrlll.,.,,~~--~ 1--~~~lha nology while claiming to rep­ lf-rw.i:11Nlt~rrwrilgll0...,._~WJllladlt-. opponents. On the contrary , our ~rwJl'lflO«tt>lfplWCIIOnalddul~ .. ~II0 11 --~CIYl~b---~#ldln~~~ conversation demonstrates that resent true tradition. While -.-t---~----.n-~ - ,_...,....,..wllflat.-totorw-.-llF!d~...... ,_,fotm. a..w.io-.,dilleul~tMlkMiM)'\cl~~ faithful Christians conscientiously Guiliano presents this as an ~NIIM~~ objection, it reinforces my hold a range of views on this issue. point that fidelity to tradition Although I believe that the demands requires new ways of thinking. Because Christian of tradition are more ambiguous For this reason, it is strange tradition does not than Guiliano suggests, I gratefully that Guiliano does little to acknowledge his commitment to directly address argue for his view that the faithful discernment, and I hope that question concerning same-sex same-sex partnerships, we may continue the project of dis­ unions is already decided. He we cannot bracket cerning fidelity in communion together . wearily insists that the differ­ the characteristics ences between various terms David Newh eis er for sexual activity "have not of same-sex love Chic ago, Illinois been proved significant," but as Guiliano this does not address my argu­ wishes to do. ment that the novelty of the Zachary Guiliano Responds concept homosexuality warns against a hasty appeal to tradition. seem to confirm this view, but noth­ to David Newheiser Unfortunately, Guiliano's sugges­ ing in Genesis itself entails that I appreciate that David Newheiser tion that Genesis 1-2 and Romans 1 opposite-sex partnerships are nor­ notes the commonality between provide clear evidence on the sub­ mative. some of our respective approaches. ject is hasty in just this way. Romans Because Christian tradition does But, of course, significant differ­ describes idolatrous men and not directly address san1e-sex part­ ences remain, and I hope I am not women who are given up by God to nerships, we cannot bracket the amiss in noting a few here . "degrading passions" that lead them characteristics of same-sex love as First, I should clarify my main cri- tique. Essentially, I think Newheiser ology. Third, Jesus grounds his own claims homosexuality is new, yet teaching on marriage in the divine does little to argue ( or supply con­ intent manifested at creation (Matt. tent) for this point, leaving us to 19:3-9). guess what he is trying to say about Thus , it is significant that, when its novelty. Is it simply the word? Is God creates a "helper corresponding it the word's origin in political and to [Adam]" (Gen. 2:18, 20), he psychological discourse? Is it the intends a female human for a male new subculture of gay identity? All human, not the beasts Adam re­ ( or non e) of the above? We are still jected and not another intimate left wondering. human arrangement. Further, the Second, I tried to flag that character of this intent is shown in Newheiser's scattershot objections the bodies which correspond to have been discussed extensively for each other, male to female . several decades, such Similarly, a point dis­ that it is inaccurate to cernable from Romans characterize conserva­ "the 1 is that when God tive appeals to tradition substance "hands over" idola­ as "hasty." I had neither trous humans to "the space nor motivation to of the degrading of their bod­ counter each objection , ies," to "the shameless as philological and progressive act" (Rom. 1:24, 1:27), exegetical disputations argument this act is identified are not generally set­ quite precisely as tled in a sentence or sometimes same-sex desire, fol­ two, and I hoped seems lowed by intercourse instead to point to the (1:26-27), not simply character of those only to be degradation in general, works which painstak­ as Newheiser suggests. ingly engage the pro­ 'it doesn't And, again, the issue gressive thesis. These say that.'" concerns the incon­ works have received gruity of particular little response from bodies. Paul appeals to Due ate for proposals: progressives, and I find it astonish­ the "natural use" of bodies (1:26-27), January 15, 2012. ing that Newheiser and many others a judgment regarding male/female Call for Papers: We welcome papers suppose conservatives have failed correspondence in intercourse. from a broad rang e of disciplines in the humaniti es concerning nearly to think through the issues , which is On a final and different note, any question related to Christian demonstrably false . though , I am interested in what preaching , particularly in the churches But perhaps I need also to clarify Newheiser or progressives generally of the Angli can Communion . All paper the reasons for my appeal to cre­ think such passages actually say, as propo als or question s hould be directed ation theology and Genesis and the substance of the progressive to Zachary Guiliano (zguiliano @mail. Romans. First , the fundamental argument sometimes seems only to harvard .edu) . For more information place to begin our reflection is scrip­ be "it doesn 't say that ." What is the about submissions, please visit the HO S Episcopal /Anglican Fellowship website: tural exegesis. Second, I am con­ significance of creation theology, if hd . vinced that the coherence of scrip­ not what I have outlined? What are tural teaching on marriage and the constructive theological read- •:J>t'.■ Hosted b) the HDS W- ~., tpiscopal / \ng lican Fellon ship and the sexuality is rooted in creation the- (Continued on next page) '11111111,, .f,~ l:.piscopa l Chaplainc) at Ilana rd.

February 12, 2012 • THE LIVING CHURCH 25 Old North Church Balances Worship, Tourism By Joe Thoma

istoric Episcopal chur ches carry on a dual role in th eir communities, as active (Continued from previous page) upon it, I recommend three major H congregations try to maintain ings on offer from progressives? I articles published recently in Ecu ­ their spiritual lives while recog­ want to hear these things, as I think menical Trends: "Did the Ancient they are the only option either for Fathers Give the Primacy to Rome?" nizing the public, secular charac­ further discussion or a clear parting (38/9); "The Roman Primacy: The ter of their sanctuaries. "We try to keep it all in balance, of the ways . But, as of now, I hear First Five Hundred Years - What mainly denials and silence. Kind of Primacy Did the Roman but there are some real chal­ lenges," said the Rev. Stephen T. Zachary Guiliano Bishop Exercise?" (39/7); and "The Ayers, vicar at 290-year-old Old Cambridge, Massachus etts Roman Primacy: From Second Con­ stantinople (553) to the Great North Church, Boston. Schism (1054)" (39/8). The 160-member Old North, More on Petrine History It will be evident that the perti­ which sees a half-million visitors a year, is perhaps the most popular In her review essay of How Can the nent question for the churches today is not "Can various church commu­ colonial-era U.S. church building. Petrin e Ministry B e a Serv ice to Busloads of students and tourists the Unity of the Univ ersal Church ? nities tailor the Roman primacy to the model we think we need?" but regularly descend on the church to [TLC, Jan. 15], Mary Tanner neces­ get a glimpse of the steeple where, sarily summarizes various portions "How does the Roman primacy serve the many local churches and, on April 18, 1775, sexton Robert in so doing, how does it serve the Newman placed the two lanterns "How does unity of the universal Church?" that signaled the start of John Pit­ cairn's Royal Marines' march to the Roman primacy The Rev. Msg?':Dani el S. Hamilton Our Lady of Perpetual Help Church Concord. serve the many Lindenhurst, New York The two lanterns represented the code referring to the arrival of local churches the British - "one if by land, two if by sea ," and was followed by and, in so doing, Honor to Mother Seton William Dawes, Paul Revere and Your review of Lay Ecclesial Min­ Samuel Prescott making their how does it serve istry [TLC, Jan . 1] identifies the edi­ famous horseback rides, summon­ the unity of tor as a professor at "Seaton Hall." ing the militia that met Pitcairn at The university was named in honor Lexington. the universal of the founder's aunt, St. Elizabeth Pitcairn became a B1itish hero Ann (Mother) Seton , the first native­ and is buried in Old North's crypt, Church?" born American citizen to be canon­ one of the must-see stops for many ized by the Roman Catholic Church. visitors to Boston from England. of the book, including the "early his­ Mother Seton was a former Epis­ Old North is preparing for major tory" of the Roman primacy. Much copalian whose grandfather, the renovations in advance of its 300th of the literature on this issue today Rev. Richard Charlton, was rector birthday. As with all structures on centers on Rome as the capital of of St. Andrew's, Staten Island, from the National Register of Historic the empire, bishops' councils giving 174 7 to 1777. At the time of her can­ Places, those renovations must be the primacy to Rome, the meaning of onization in 1975, the Rev. Bernard done carefully and to precise stan­ jurisdiction and the rule of the Hemsley, then rector of St. Andrew 's dards. That includes using the pentarchy, and the "five" sees , of and a contributor of information to same materials that were used orig­ which Rome was only one, if the first. the cause for her canonization, was inally. Historic sites on the National For an eye-opener on the early an invited guest at the ceremony . Register have all work vetted by history of the Roman primacy and The Rev. Lawrence N. Crumb their state historic commission. how then-related concepts bear Eug ene, Oregon In the 1980s the church restored its bells, which are the oldest set 1ials, and the oak supply was across town at the Boston Navy Yard in Charlestown. The Navy keeps a sup­ ply for repairs to the 44-gun USS Constitution, which was built in Boston and launched on Oct. 21, 1797. The Constitution is the oldest commissioned U.S. warship afloat. Old North's historic -site function is largely handled through the Old North Foundation , said Bob Damon, who works for the foundation. Much historical research was requir ed in renovating Old North's windows, Damon said , including analysis of the paint colors, the com­ position of the wood and an explo­ ration of church archives for infor­ mation on the company that performed the original work. Old North's efforts have even changed the course of public policy. In 2003, working through Sen. Ted Kennedy's office, the church was successful in gaining a federal grant to repair the windows. "Before that , there had been a pro­ hibition on federal grants going to active churches," Ayers said. Because of the church's fame and place in U.S. history , the Department of the Inte­ rior decided that Old North would be eligible. "We made the perfect test case," Ayers said. The foundation helps the congre­ gation focus on its spiritual life while playing host to thousands of tourists brings home the dual nature of the church. "We try to run a regular congrega­ tion , but if you come here in the fall, you will see long lines of tourists," he said. "We have tour guides out­ side, politely asking whether people are here for the service, and occa­ sionally one will say yes, but come inside and snap a photo, then leave. Whether that buys them an extra Old North Church, Boston, Massachusetts. Joe Thoma photo year in purgatory is something they will have to deal with later." ■ of their kind outside of England. to hang them on aged live oak," Ayers Joe Thoma is communications "We were going to rehang them on said. "We said, 'Where in the world officer of the Diocese of Central structural steel, but the Massachusetts are we going to get aged live oak?'" Florida and executive director of Historical Commission said we had But Boston is rich in historic mate- the Associat ed Church Press.

February 12. 2012 • THE LIVING CHURCH 27 ;:f1-1E SUNDAY'S READINGS I 6 Epiphany, Feb. 12 LIVING CHURCH 2 Kings 5:1-14 • Ps. 30 • 1 Cor.9:24-27 • Mark 1:40-45 VOLUME 244 • NUMBER 4

EDITORIAL Healing and Honing Executive Director Dr. Christopher Wells [email protected] • Ext. 15 he healing of Naaman, com­ tetigit (touched him) and then used Managing Editor John Schuessler Tmander of the anny of the King of an imperative: "Volo! Mundare!" (I [email protected]• Ext. 11 News Editor Douglas LeBlanc Aram, was nearly thwarted by the desir e it. Be cleansed). The Healer [email protected]• 804-608-9732 finesse and ceremony of statecraft . A speaks with the voice of the Cre­ Graphic Artist Amy Grau young captive girl from the land of ator . Let it be. [email protected] • Ext. 13 Israel , who served Naaman's wife, Jesus recommends a ceremonial BUSINESS AND FULFILLMENT said to her mistress, "If only my Lord cleansing as prescr ibed by the law, Office/Business Manager Ruth Schimmel [email protected]• E xt. 20 were with the prop het who is in but otherwise advised silence about Fulfillment Manager Thais Jackson Samaria! He could cure his leprosy." the event. The news spreads, how­ [email protected]• Ext. 21 With the permission of the King of ever, requiring Jesus "to stay out in ADVERTISING Aram, Naaman set out carrying an the country." Again, St. Mark shows AdvertisingManager Tom Parker official missive, money, and garments . the Great Physician moving in and [email protected] • Ext. 16 AdvertisingAssociate Amber Muma As in all political maneuvering , suspi­ out of the crowd, a patt ern ignored [email protected] • Ext. 12 cions nm deep. Thus the King of Israel at our own per il. said, "He is trying to pick a quarrel Once healed , then what? Paul BOARD OF DIRECTORS with me." Elisha the prophet, how­ speaks of honing the body like an President: The Rev. Thomas A. Fraser, Riverside, Ill. ever, interven ed, seeing both a politi­ ath lete : "I punish my body and con­ Vice President: Miriam K. Stauff, Wauwatosa, Wis. cal and religious advantage to a great tro l it." A few verses earlier he says Secretary:Daniel Muth, St. Leonard,Md. healing, "that he may learn that there he became all things to all men that Treasurer: G. Thomas Graves 111, Dallas,Texas "I may become a parti cipant of the The Rt. Rev. Anthony J. Burton, Dallas, Texas is a prophet in Israel, " while there The Rev. Jay C. James, Raleigh, N.C. obviously is no such proph et in A.ram. Gospel." Here he mentions "control" The Rt. Rev. D. Bruce MacPherson, Alexandria, La. After traveling to Elisha's hom e, so that I "may not be disqualified." In Richard J. Mammana, Jr., New Haven, Conn. Naan1an was met not by the prophet other words, restoration carries Howard M. Tischler, Albuquerque, N.M. but by an emissary who told him to with it a continua l obligation for EDITORIAL AND BUSINE SS OFFICES wash seven times in the river Jordan. proper self-care and discipline. Mailing address: Readers will commo nly notice Naa­ There is, of course , the matt er of P.O. Box 514036, Milwaukee, WI 53203-3436 man's protest that the rivers of Dam­ thos e who are not obviously cured ascus are just as good as the Jordan . and the necessity of our seeing a Shipping Address: 816 E. Juneau Avenue, They will also recall that Naaman sub­ sacramental and spiritual implica­ Milwaukee, WI 53202-2793 mits finally to the instru cted cleans­ tion to these stor ies. We are not to

Phone: 414-276-5420 ing. The real heart of Naaman's throw salt on wounds with stories of Fax: 414-276-7483 protest , however , is this: "I thought "success ." At some secret level, by a E-mail: tlc @livingchu rch.org that for me he wou ld surely come hidden and inward grace , God heals, www. livingchurch .org out." His sense of public honor had and it is that healing which is to be THE LIVING CHURCHis published biweekly, dated Sunday, been offen ded . Better to stay sick guarded and nurtured. Sometimes by the Living Church Foundation, Inc., at 816 E. Juneau Ave., Milwaukee , WI 53202. Periodicals postage paid at than risk a single comprom ise to the healing is visible. Often it is not. Milwaukee, WI, and at additiona l mailing offices. one's position . As in most journ eys Let me illustrate. Peopl e come for SUBSCR IPTION RATES: $45 for one year; $85 for two toward God and toward healing, a Holy Unction . They come again a years. Canadian postage an additiona l $55 per year; certa in humiliation is required . Do Mexico and all other foreign, $62.00 per year. week later and then again a week you want your prest ige or do you later . They keep coming not because POSTMASTER:Send address changes to THE i.MNGCHURO< , want the flesh of a child? their healing lasts only seven days, f'O. Box 514036, Milwaukee, WI 53203-3436. Subscribers , when submitting add ress changes, should please allow In the gospe l, healings flow out of but because they get someth ing, 3-4 weeks for change to take effect. the One who is the river of life. Just whatever that someth ing is. In truth, THE LIVING CHURCH (ISSN 0024-5240) is published by as the river Jordan touched and they get Qui est, the God who is. THE LIVING CHURCH FOUNDATION, INC., a non-profit organization serving the Church. All gifts to the Foundation cleansed Naarnan, Jesus touches are tax-deductible. and mak es clean. Pr eced ing this, MANUSCR IPTS AND PHOTOGRAPHS : THE LIVING CHURCH Jesus lift ed the hand of Simon's Look It Up cannot assume responsibility for the return of photos or manuscripts. mother-in-law, and then the fever Read Ps. 30:3. Here's the healing of left her. Here the point is stronger as all healings. © 2012 The Living Church Foundation, Inc. All rights reserved. No reproductionin wholeo r part can be made withoutper­ Jesus is deeply moved. We see him missiono f TH E LIVING CHURCH. extending his hand to a man who is Think About It ritually unclean. Then , noting sev­ Look for the small thing God might be era l striking details , Jesus eum asking of you.

28 THE LIVING CHURCH • February 12, 2012 SUNDAY'S READINGS I Last Epiphany, Feb. 19 2 Kings 2:1-12 • Ps. 50:1-6 • 2 Cor. 4:3-6 • Mark 9:2-9 N ear and Far Th e C hurch of th e Redeemer, an An glo-Cat holic parish, is known AmbulatoryLight for its rich liturgical life and as a family church devoted to worship theology of light permeates these optic nerve and brain and heart as and service. A texts. In each instance , as we Elisha keeps watching and cries out, Bible stud y an d activiti es before "Father, father! The chariots of rightly read with Christian eyes, we and after scho ol, and mission work perceive "the life which is the light of Israel and its horseman!" Elisha got in th e nat ional and globa l commu­ every human being" (John 1:4). The what mantles alone cannot give, niti es, are part of a light, however, shines in the darkness. something that passes show , the full range of learnin g The darkness does not destroy the Shekina of the Almighty. and experienc e that light, nor does it comprehend the The gospel story of the Trans­ guid e children in light. The darkness is, to use words of figuration is of singular importance St. Paul, "the god of this world" who in Eastern Orthodox spirituality. It th eir spiritual deve l­ "blinds the minds of the unbelievers." is viewed not as a temporal moment opm ent from infan cy Thus, while the light shines upon all, of luminosity , but rather the throu gh young adult­ it is not seen by all, for only those who unveiling of a glory which eternally hood , and beyond . are filled with this light can know it radiates from the eternal Son of Th e mu sic offer­ and perceive it. "This light has shone God. St. Gregory Palan1as says in ings at Redeemer are in our hearts to give the light of the his Homily on the Transfigu ration: int egral to its wor­ knowledge of the glory of God in the "The light of the Lord's Trans­ ship, with choirs for adults and face of Jesus Christ." Has not Cluist figuration had no beginning and no young boys and girls providing come precisely to heal the blind, to end; ... but by a transmutation of spiritu al guid anc e and career open eyes to his transfigured body? their senses the disciples of the inspiration for youn g singers who Anyone blinded now is not without Lord passed from the flesh to the have gone on to study and perform hope because repeated moments of Spirit." St. Gregory of Thessalonica on the n ation al stage. A s well, an inviting metanoia occur in the writes that "the pure of heart see Redeemer regularly ho sts world­ strange and real presence of ambula­ God ... who, being the Light, abides class musician s and singers as part tory light, Christians who shine. in them and reveals Himself to of its Great Music Se ries. In the story about the succession those who love Him" (see Vladimir Each year, Redeemer send s 1nis­ of prophetic autho1ity from Elijah to Lossky, In the Image and Likeness s ion te ams to th e Dominican Elisha we see layers of remembered of God, p. 61). The Orthodox insist­ Rep ubli c, wh ere it ha s painted material, linking what is new to what ence that the "energies" whi ch churches and schoo ls, built pews is only. The journey toward the radiat e from God are in fact God and furniture, and constructed two Jordan and the parting of the waters can be an important corrective to a new churches. recall both Moses at the Red Sea and Western tendency to regard "grace" In its own community, Redeemer Joshua at the Jordan. The request of merely as favor . Grace properly founded a hom eless shelter, supports a double portion of Elijah's spirit understood is "God himself re­ num erous charities, and has estab­ recalls the blessing customarily con­ vealing hims elf to us" (Lossky). lished a thrivin g Hispanic Mission. ferred on the eldest son. After St. Paul insists that the light has The Church of the Redeemer Elijah's rapture Elisha returns, "shone in our hearts" with the 222 So uth Palm Avenue parting the Jordan with Elijal1's precise purpose "to give the light." If, Sarasota, Florid a 34236 mantle, thus showing the effective in this context , we recall Irenaeus's 941 .955 .4263 transference of power and autho1ity. famous remark Gloria dei homo www.redeemersarasota .org One senses a liturgical and ordered vivens ("The glory of God is a living process at work to make the transfer person") , we imagine a blazing, of power publicly legitimate. As with burning, boiling life, an invisible all pomp , processions , and inaugu­ glory, but heat and light nonethe less. rations, it is rather easy to fall into doubt. These are actions that a man may play. Look It Up Elijah, we recall, "ascended in a Read 1 Kings 2: 12. Take off your sun­ whirlwind ." During this strange glasses. ascent, Elisha fixes his eyes on Elijah and sees him with "a chariot Think About It of fire and horses of fire." This Grace is not only kindness. Grace is • A LIWJGCHuncH Sponsor blinding blaze works its way through God .

February 12, 2012 • THE LIVING CHURCH 29 PEOPLE & PLACES THE LIVING CHURCH FOUNDATION, INC.

The Rt. Rev. Dr. Stephen Andrew s, Appointments Deaths Sault Ste. Marie , Ont.

The Rev. Mark E. Evansis rector of Trin­ The Rev. EdwardJames Hancock , Sr., The Rt. Rev. Anthon y J. Burton , ity, PO Box 386, Lincoln, IL 62656. died Jan . 11 in North Charleston , SC. Dallas, Texas The Rev. RobertHorowitz is rector of St. He was 79. The Rev. Thomas A. Fraser, Riverside , Ill. Jud e's, 907 Wichman St.,Walterboro, SC A native of Cleveland, he joined the U.S. 29488-4029. Navy in 1951 and served in the Korean War G. Thomas Graves Ill, Dallas, Texas The Rev. Justin McIntoshis rector of with the Sixth Fleet. He was a retired phar­ Leeds Chur ch, 4332 Leeds Manor Rd., maceuti cal plant manager. He was ordained Mrs . John M. Hayden , emerita Markham , VA 22643-1906. to the diaconate in 1999, and served at St. La Crosse , Wis . The Rev. DanielJ. Messieris rector of St. Thomas 's, North Charleston. Deacon Han­ Francis' , 600 S La Canad a Dr., Green Val­ The Rev. Dr. Charles Henery, cock was a volunteer with National Park Delafield , Wis . ley, AZ 85614-1902. Service, founded an outreac h ministry in The Rev. Mario Milian is rector of St. Florence, SC, and taught Bible studies at Jordan Hylden, Durham , N.C. Thomas ', 5690 N Kendall Dr., Coral Gables, the House of Hope Area Rescue Mission for FL 33156. men. He helped create a House of Hope for The Rev. Jay C. James , Raleigh, N.C. The Rev. Canon Andrew Pearson is women and childr en. He sponsored two David A. Kalvelage, Pewaukee , Wis . canon for parish life and evangelism at the Vietnamese colleagues and their families in Cathedral of the Advent, 2017 Sixth immigrating to the United States. He is sur­ The Rev. Russell Levenson , Jr., Avenue N, Birmingham, AL 35203. vived by his wife, Fran ces Jordan Hancock; Houston , Texas so n, Edward Hancock , Jr.; daught er, The Rt. Rev. Edward S. Little II, Melanie H. King; eight grandchildren; and South Bend , Ind. Ordinations brother , Paul Hancock. Priests The Rt. Rev. D. Bruce MacPherson , Alexandria , La. SouthCarolina - MatthewCanter , assis­ tant, St. Michael's-by-the-Sea, 2775 Carls­ Richard J . Mammana , Jr., bad Blvd., Car lsbad , CA 92008; Jason Sendyour clergy changes New Haven, Conn . Collins, assisdtant, St. Paul's, 710 Main St., to Peopleand Places: The Rt. Rev. Daniel H. Martins, Conway, SC 29526. [email protected] Springfield, Ill. Deacons P.O. Box 514036 The Rt. Rev. Steven A. Miller, Milwaukee, WI 53203-3436 Milwaukee , Wis . Montana- Mary Julia Jett. Springfield- DavidPeters. Daniel Muth , St. Leonard, Md .

The Most Rev. Bernard Ntahoturi , Bujumbura , Burundi

The Rev. Canon Michael Perko , Albuquerque , N.M.

David R. Pitts , Baton Rouge , La.

The Rev. Dr. Michael Nai Chiu Poon , Singapo re

IriinJ!Y The Rev. Nicholas T. Porter, an evangelical seminary in the Anglica n tradit ion 311 Eleventh Street, Ambridge, PA 15003 Southport , Conn. 1-800-874-8754 I www.tsm.e du The Rev. Dr. Ephraim Radner, Toronto , Ont.

Seeking a Professor with excellent teachin g experien ce to teach courses in the New Kenneth A. Ross Ill, Grand Rapids , Mich . Testament and Greek. The candidate must fit in with the evangelical Anglican ethos of Dr. Grace Sears , Richmond , Ky. the seminary. A doctorate in New Testament is required and the individual must be able to teach the full range of courses in New Testament as designed in a recent curriculum Miriam K. Stauff , Wauwatosa , Wis . review. It is preferr ed that the candidate be of the Anglican /Episcopalian tradi tion . The Rev. Canon Mark Stevenson , Ordination is also preferred but not essential. Applicants from the worldwide Anglican Baton Rouge , La. Communion are encourage d to apply. Howard M. Tischler, Albuquerque, N.M. Interest ed candidates who meet the minimum requirements as defined above can send Lana Valenta, Dallas, Texas a CV and three sources of recomm endation to the Rev. Dr. Mark Stevenson, Academic Dean, mstevenson@tsm .edu. A more detailed job description and the referenced ethos Dr. Shirleen S. Wait, Atlantic Beach , Fla. statements are available at the Trinity website, www .tsm .edu. Dr. Christopher Wells, Milwaukee , Wis .

30 THE LIVING CHURCH • February 12, 2012 CLASSIFIEDS CHURCH FURNISHINGS Ask for a clergy moving specialist and discover why FLAGS AND BANNERS: Custom designed Epi scopal flag s and banner s by Festi val Flags in Richmond ,VA. Please thousands of churches, clergy and seminarians have contact us by phon e at 800-233-5247 or by E-mail at festnags @aol.com. relied on us for nearly two decades.

TRADITIONAL GOTHIC chapel chairs . Officiant chair s Clergy& SeminarianDiscounts • All MajorVan Lines Available for modem church es. Custom crosses, altar s, hymn boards , p,.div isi o n of furnitur e, cabin ets. OLDCRAFT WOODWORKERS, DirectBilling to Diocese& Churches Sewanee, TN 37375 E-mail: oldcraft @charter.net Ph: GuaranteedDates Backed by a DelayPenalty (931) 598-0208. ' Upto ThreeEstimates Provided with one Survey 'l. POSITIONS OFFERED www.clergyrelocation.com • [email protected] PART-TIME VICAR : All Saints Episcopal Church, Saf­ ford, AZ. Small, acti ve church of 50+ members in sunny , southea stern Ari zona seeking a part-tim e vicar , eith er retired or bivocational. Spanish speaking a plus. We are a progres­ sive, inclusi ve church of both Episcopalians and Lutheran s. Our community offers many recreational opportunities: hik­ ing , fi shing , rock hunting , star gazing , and bird watching are NASH OT AH HOUSE som e of the past times you can enjoy. The Vatican large binocular telescope is located in our coun ty on Mt. Graham. Eastern Ari zona Community Colleg e offers many personal Director of Seminary Advancement int erest classes; classes are free for people 55 and older. Vi sit our web site: www.saints.vtchome.net for more information Reporting to the Dean / President, the Director is responsible for all activities or call Senior Warden Dollie Moir, (928) 428-6305 . that communicate with our external communities and funding sources. The primary purpose of the position is to ensure the financial health MORECLASSIFIEDS AVAILABLE ONLINE! of the seminary. The principle responsibilities include coordinating all development /fund-raising activities; creating / managing the "brand" ; To place a classified, print or online, and communications. Education or religious institution experience preferred. contact Amber Muma at Please contact : [email protected] [email protected] (414) 276-5420 ext. 12

CHURCH DIRECTORY KERNVILLE, CA ST. SHERRIAN 251 Big Blue Rd. (760) 376-2455 ELLSWORTH, ME NORTH AUGUSTA, SC The Rev. Bob Woods ST. THOMAS TRADITIONAL ANGLICAN THE CHURCH OF THE HOLY TRINITY Sun 11 373 Bangor Rd. (207) 326-4120 160 Merovan Dr.; 29860 SAN DIEGO, CA Sun MP & HG 1 O; Sat Evensong 3; Holy Days as announced www.holytrinityna.org (803) 341-0075 ALL SAINTS' (619) 298-7729 Sun Eu 10 Website: allsaintschurch.org PASSAIC, NJ ST. JOHN'S Lafayette and Passaic Avenues RICHMOND, VA Sun 8 & 10; Tues 7 & 12; Wed 9:30; Fri MP 9; Fri 9:30; Sat 9 Website: www .stjohnschurchpassaicnj.org (973) 779-0966 ST. MATTHEW'S EPISCOPAL CHURCH (804) 288-1911 The Rev. William C. Thiele , r [email protected] Website: www.stmatthewsrichmond.org SOUTHPORT, CT Email: [email protected] TRINITY EPISCOPAL CHURCH Pequot Ave. & Center St. Sun Low Mass 8, Sung Mass 10:30, HD anno. The Rev. Charles D. Alley, Ph.D.; the Rev. Mario Gonzalez admin@trinitysouthport .org (203) 255-0454 del Solar, D. Min . Website: www.trinitysouthport .org CARLSBAD, NM GRACE CHURCH 508 W. Fox St. (575) 885-6200 Sun H Eu 8 & 10:30 The Rev. Nicholas T. Porter, r; The Rev. Dawn Stegel­ The Rev. Rod Hurst, r www.gracecarlsbad.org mann, c Eu Sun 8:30, 10:30 (Sung), Wed 1O; MP/ EP/B as posted Sun H Eu 8 (Rite I), 10 (Rite 11);MP Mon - Fri 7:30; H Eu & MILWAUKEE, WI Healing Wed 11 ALL SAINTS' CATHEDRAL (414) 271-7719 NORTH AUGUSTA, SC 818 E. Juneau Ave. www.ascathedral.org THE CHURCH OF THE HOLY TRINITY Sun Masses 8, 10 (Sung). Daily Mass, MP & EP as posted WASHINGTON DC 160 Merovan Dr.; 29860 ALL SAINTS (301) 654-2488 www .allsaintschurch.net www.holytrinityna.org (803) 341-0075 3 Chevy Chase Cir., Chevy Chase, MD 20815 Sun Eu 10 LUTHERAN The Rev. Ed Kelaher, r; the Rev. Tom Malionek, assoc; the Rev. Alex Large, asst DALLAS, TX MOJAVE, CA Sun 8, 9 & 11, 5:30 CHURCH OF THE INCARNATION 3966 McKinney Ave. HOPE & RESURRECTION CHURCHES Website: www.incarnation.org (216) 521-5101 K and Inyo Sts. 1 block east of Carl's Jr. (909) 989-3317 BRADENTON, FL The Rt. Rev. Anthony Burton The Rev. William R. Hampton, STS CHRIST CHURCH 4030 Manatee Ave. West Sun 7:30, 9, 11: 15, 5:30 Sun Eu 9 www .christchurchswfla.org (941) 747-3709 The Rev. Joel Morsch, r; Deacon Gretchen Platt Sun HG 7:30 (Rite I), 9 (Contemporary) & 11 (Rite II) Mon HG 12 (Rite I); Wed. HG 12 & 6:30 (Rite I) LIHUE, KAUAI, HI ST. MICHAEL & ALL ANGELS 4364 Hardy St. at Umi ore 1st1ngs www.stmichaels-kauai .org (808) 245-3796 The Rev. William B. Miller , r available online. livingchurch.org Sat Eu 5:30, Sun Eu 7:30 & Eu 9:45

CHURCH DIRECTORY KEY Light face type denotes AM, bold face PM; add, address; anno , announced; A-C, Ante-Communion; appt., appo intment; B, Benediction ; C, Con­ fessions; Cho , Choral; Ch S, Church School; c, curate; d, deacon, d.r.e., director of religious education; EP, Evening Prayer; Eu, Eucharist; Ev, Evensong; ex, except; 1 S, 1st Sun­ day; hol, holiday; HC, Holy Communion; HD, Holy Days; HS, Healing Service; HU, Holy Unction; Instr, Instructions; Int, Intercessions; LOH, Laying On of Hands ; Lit, Litany; Mat, Matins; MP, Morning Prayer; P, Penance; r, rector; r-em, rector emeritus; Ser, Sermon; Sol, Solemn; Sta, Stations; V, Vespers; v, vicar; YPF, Young People's Fellowship. /1/C, air­ conditioned; H/A, handicapped accessible. ECF provides the tools congregations need to succeed.

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