THumnEsE VOL. 66 NO. 3 MARCH, 1983 s Activists and Prayer Jack Woodard publication. William Callahan and Rosemary Radford Ruether reuse Neil Mel I wraith for required Permission DFMS. / Church Episcopal the of Archives 2020. Copyright evaluate its priorities and commitments, New Index Helpful especially with respect to youth. If THE JJJCIJ.J.JUX10 WITNESS agrees that a goal of ministry The index in the January WITNESS is is to support people in their search for super, do keep it up! I've used back meaning and a faith to live by, and that to issues many times in study groups and help make this possible we must offer seminars and the index will make the love and truth, you will print further preparation a breeze! articles on the cult phenomenon I am also reminded that a friend walked detailing other facts of their effects and off with my July 1982 issue and I would LETTERS the issues raised by them — good and like a replacement if you've got one. I bad! didn't even get a chance to read it! Sunny Hallanan Carol Cole Flanagan Coordinator, Diocesan Youth Council Erie, Pa. •alivlil I Episcopal Diocese of Massachusetts (Copies of the January WITNESS which publication. includes the index of all articles and Varied Forum in January Emotional Theme published in 1982, are available free of charge from THE WITNESS, Box 359, Thank you for your continued excellence The twin articles on cults in your

reuse Ambler, PA 19002. — Eds.) in providing a forum for the discussion January issue set forth an emotionally for of important issues of our time within the charged theme. It may be impossible to context of the Gospel. Your January view cults with anything approaching Tourism Article Chosen 1983 issue, including fine articles on prim journalistic objectivity. As It is time to select the articles for the required youth cults, women's eating disorders, Episcopalians, however, we should annual supplements to the volumes on tithing, reveals your understanding of strive to maintain our theological 32 topics in the Social Issues Resources balance between (in the words of the the relevance and essential primacy of Series. We are requesting permission to Book of Common Prayer) "the two reprint "Third World Tourism: Who Wins, Permission the spiritual in all aspects of our lives extremes, of too much stiffness in —mental, physical, psychological, emotion- Who Loses?" by Ron O'Grady in the July refusing, and of too much easiness in 1982 WITNESS. al, sociological, political, and economic. admitting any variation." Just as one DFMS. / Connie Cohrt man's education is another man's SIRS photocopies articles — maintain- New York, N.Y. indoctrination, and vice versa, so one ing the original format when possible man's religion is another man's blind —from newspapers, magazines, govern- Church faith, and vice versa. ment documents, and professional journals. Our major objective is to Cults Exploitive The Bible records that the earliest encourage dialogue among students Your articles on cults (January) woefully Christians dwelt communally (Acts Episcopal misrepresent the far reaching effects of 2:44,45) just as thousands of about the issues confronting society, the these exploitive groups. contemporary people do in numerous and to acquaint them with the excellent of It is safe to take the civil libertarian and various monasteries and convents. informational resources that are avail- stand allowing everyone to "choose These communal institutions, sustained able. their own poison." However, the under the auspices of the church, often Our staff reads thousands of articles Archives deceptive techniques used by many so- exact uncompromising submission to before a selection is made of the most called new religions often prevent the authority and a full measure of physical exemplary for each topic. We would like 2020. option of choice thru misinformation and spiritual conformity from their to include the above-referenced article and manipulation of naive idealism with members. Could not these respected in our volume. coercive tactics — some as simple as societies be classified as "cults," differ- Elaine Weingarten, AMOC. Ed.

Copyright sleep deprivation and peer pressure, entiation being largely subjective? Boca Raton, Fla. others as extreme as physical life- The long-established "cloistered" threats. communities have, of course, withstood True, the origins of our faiths may be the test of time, and thus retain About to Have Baby similar to those of many cults, but the acceptance as worthwhile and cliche concerning the product of two beneficial hosts for alternative lifestyles. I was shocked and saddened once again wrongs is not inappropiate here, But ought the passage of time be the to read the irrational thinking about particularly in light of the damage to the only touchstone for judging validity women as priests expressed in Mike lives of young people and their families here? All our ancient religious orders Polavich's Letter to the Editor in January. which I (and many youth advisors) have were once new. But the first time I read of it was in encountered. William Dauenhauer Urban Holme's otherwise inspiring book, Cults challenge the church to re- Wllloughby, Ohio Continued on page 18 THE WITNESS IHE Editorial

EDITOR uinnEss Mary Lou Suitor

SENIOR CONTRIBUTING EDITOR As Others See Us Robert L DeWitt ithin the past 12 months, THE The recent Latin American W WITNESS has printed a Conference on the Church and CONTRIBUTING EDITORS number of articles on international Communications, meeting in Sao publication. Richard W. Gillett issues, particularly articles about Paulo, summed up its concerns in

and Hugh C. Whits Latin America. Why this emphasis these words, "Under the present on the international dimension? system, the mass media are in the reuse Because we are concerned that hands of business corporations for STAFF the so-called "free flow of and are thus controlled by a small Ann Hunter information" in this hemisphere is minority of the population. Instead Susan Small largely a myth. A recent issue of of being used for the benefit of all required Bonnie Spady UsaWhelan Latinamerica Press (LP) from Lima, society, they disseminate material one of the alternate press services designed to reinforce established from which we get our news, values and neutralize the people's Permission PUBLISHER alleges that information is desire for change." Episcopal Church Publishing Company overwhelmingly controlled by a The heavy communications bias

DFMS. handful of international power

/ is magnified because what is centers. Globally, the flow of such transmitted by the communications ECPC BOARD OF DIRECTORS information is largely from North to giants, says LA Press, "is a culture, Church CHAIR South. "Five large agencies, United an entire constellation of ideas and H. Coleman McGehee Press International (UPI), values. Through the electronic and VICE-CHAIR Associated Press (AP), French print media, and even more Episcopal Barbara Harris Press Agency (AFP), Reuters and powerfully through advertising, an the SECRETARY Tass are responsible for 80% of

of entire way of life is inculcated. Helen Seager world-wide news cable traffic," LP TREASURER "One study of the impact of Robert Potter reported in its first issue this year. electronic media on the poor

Archives ASSISTANT TREASURER Other data presented by showed that exposure tends to blur Robert Eckersley Latinamerica Press: their perception of class 2020. Otis Charles differences and to create an almost Robert L. DeWitt • Two-thirds of the foreign news magical belief that having or not Steven Guerra appearing in major Latin American having the products displayed on Copyright Suzanne Hiatt dailies comes either from UPI or TV is a matter of luck. It also, in the Mattie Hopkins AP. words of the researcher, 'creates Joan Howarth • Over half the movies shown in the impression that happiness, James Lewis Latin America are from Hollywood. achievement and being White all Joseph A. Pelham • Three First World broadcast have something to do with one networks provide all the daily another.1" THE WITNESS is published monthly. Editorial international TV news footage This indicates that church office: P.O. Box 359, Ambler, PA 19002. Phone aired in the Third World. editors, to overcome this news (215) 643-7067. Subscription rates $12 per year. $1 per copy. Copyright 1983 by the Episcopal • Two-thirds of all advertising in bias, must if they have not done so, Church Publishing Company. Printed in U.S.A. Latin America is controlled by U.S. begin to connect with the network ISSN 0197-8896. based firms. Continued on page 19 Avoiding Burnout

How Can Activists Stay Spiritually Fit? publication.

and by Jack Woodard reuse for sing activist and spiritual in the drive and optimism. All too often, 10 a satisfying life beyond retirement. My U same sentence is still fairly novel. years or less later, they are tamed cynics present role is not me, but simply what I Augustinian dualism with its dichotomy either out of the ordained ministry or do presently. I should and do take it required between the temporal and the spiritual, quietly playing custodial roles some- very seriously, but it is not me. the sacred and the profane, still pro- where, making no discernible waves. It is appropriate that isolation begins foundly affects our religious outlook 15 For some, the principal cause may

Permission with "I." Solitude and isolation must centuries later. But today, the activism have been faulty vocation in the first not be confused. Solitude is intentional. of the '60s and the spiritual emphasis of place, or for others, it may have been the I need solitude frequently. Isolation is

DFMS. the '70s seem to be melding into a triumph of seminary conditioning. But / inadvertent and usually unnecessary. holistic self-understanding. Christians more commonly, it is a case of not The first pangs of loneliness and are beginning to learn that to attempt staying spiritually fit.

Church isolation can be the trigger for depres- activism without a spiritual discipline is Knowing "who I am" is a basic of sion. But it is spiritually possible to use like trying to make wine without first spiritual health for an activist. them as signals that it is time to be in making grape juice. I am not Christ. I am me. The people I

Episcopal community with colleagues. In isolation Further, activism is not a handy serve are not mine, but Christ's. The

the "I" becomes magnified and distorted. pejorative for pietists to toss in the ministry in which I share is not mine, of Truth exchanged among colleagues direction of demonstrators. Rather, to but Christ's. Thus I am fully human, keeps me down to size and my self- be an activist is to do as well as be. If able to make mistakes, quite able to act image clearly focused. Life in commun- Archives someone says, "I'm not an activist," it is out of pride or anger or lust or greed ity is not a distant ideal to be envied as good theology of discipleship to ask, instead of the pure motives I like to the experience of others. It is a realistic 2020. "Why not?". But indisputably, there are claim as mine. It is quite normal — not possibility for everyone who genuinely ministries, callings, which inherently disgraceful — for me to be wrong. seeks it, though for an activist it is more demand more doing than being, and it is

Copyright likely to take shape across denomin- these with which this article is primarily Christ on the Job ational lines. concerned. Christ is on the job day and night. Typically, those few members of each Thus I am able to be absent from the A healthy activist ministry is driven seminary class who feel a strong parish and neighborhood and city I by the biblical vision of what God wills personal calling to an activist ministry serve and not thought to be irresponsi- in this world that is still being created. go into their first assignments full of ble. I can give equal priority to time with That vision is one of shalom — a state of my family and time to rest and play peace which exists because justice without disaster befalling anyone or prevails and thus there is nothing to fight about. The condition of shalom is Th« Rev. Jack Woodard is rector of St. anything. I am dispensable; useful, Stephen and the Incarnation Church, perhaps even important, but definitely the Kingdom of God realized as the Washington, D.C. dispensable. I can even get excited about purposive end of creation. And it is to be realized here, on this planet Earth, have to be. And the activist's relation- whatever the cost. Little reflection on not by and by in the sky. ship with present patterns of behavior, Isaiah or Jeremiah or Amos or Jonah is Jesus' words, "My Kingdom (or cultural mores, political and economic required to realize that the effectiveness realm) is not of this world," mean, "My policies, institutional forms and prac- of that bearing and lifting up is God's realm is not rooted in what you are tices, is never again entirely at peace. A responsibility, not the prophet's. familiar with as the values and habits of critical faculty, missing in most semin- the present society. Instead, my realm is ary graduates, comes into automatic The Role of Discipline of God." They do not mean, "My realm operation. The cross becomes a daily An activist who is not spiritually fit is is somewhere other than here." Though experience of tension with what-is, a living without discipline. Spiritual its fulfillment is to be in the kairos tension which can only be borne by a health comes from continual prayer — (God's moment) and not the chronos, cultivated dependency upon God's from constant communion with God. (our time) the Promise is about the grace. "Continual" and "constant" are sharply

publication. reality we see and touch and experience. This perspective results in living in distinct from "occasional," the correct As former Presiding Bishop John Hines tension with the institutional church. word to describe the relationship of and once said, "There is no Gospel in 'if And this simply means living by a set of many Christians with the creating, only'." reuse values which are not customary in the redeeming, active One. "Continual" and

for Some people involved in peace and institution. Radical social change activ- "constant" are not possible without social justice movements are not driven ist Saul Alinski once said to an auditor- discipline. by that vision, do not believe in its ium of Roman Catholic seminarians, Just as a sedentary life causes a former required possibility. Some take action, make "The way to take seriously the commit- athlete to go to flab, so an absence of witness, out of desperation, anger, sheer ments to the poor I have been talking regular centering, regular listening determination. But when spiritually about is first to give up any idea of ever prayer, regular meditative reading of

Permission healthy activists get involved in the becoming a bishop." the Bible, regular reflective writing, peace and/ or social justice movements, The same principle applies to "career regular accountability to a group of they are pursuing that biblical vision of Christian colleagues, and regular ses- DFMS. development" or advancement up some / shalom. They honestly believe it is going conceptual ladder of ecclesiastical re- sions with a spiritual friend, produces to happen. The movement is understood wards to something like a cardinal the dry hollowness seen all too frequent-

Church to be anything but futile because it is in rectorship. For example, in the early ly in activists. "Regular" may mean tune with God's Promise which is actual- 1970s all that finally kept a priest from several times a day or just once daily, ly going to be fulfilled here in God's receiving the call to become the power- but there must be regularity and that is

Episcopal world in God's own time. ful rector of one of the wealthiest just impossible without discipline. the Like Elizabeth and Mary in the early parishes in the Anglican communion Discipline simply means committing of chapters of Luke, the whole creation was an outspoken critique of the ourselves to do something even when we waits on tiptoe in pregnant expectancy Vietnam War he had written for The do not want to do it. Episcopalian. Archives for the keeping of the Promise — which Within whatever pattern of discipline is on the verge (in kairos terms) of being Then, effectiveness gets argued about an activist establishes for her or himself,

2020. kept. in movement circles perhaps more than there needs to be at work a faith- any single word. To some, it is like a concept of an activist God. God is not a Spiritually Fit Tension four-letter word, not worth considering. pet rock, truly. The activist's God acts

Copyright When such a vision of the practical, That attitude usually results from the — still creating, always loving, calling, realistic prospect of the condition of absence of a vision of shalom as being bearing our pain, judging, forgiving, shalom comes to the forefront of our possible in the real world. To others, an purposefully moving in the guts of worldview, our whole relationship with opposite view prevails; namely, that human affairs. what-is becomes tensive. What-is begins nothing should be done or risked which In these cruel times, no word is more constantly to be held up beside what-is- does not bid fair to be effective. That urgently needed in the activist's often to-be. A discontent with what-is attitude is a sure-fire guarantee against lonely heart than the Word that God is emerges. A new realization is born: the ever taking action on anything. The up to something now, that God is taking injustice, the oppression, the cruelty, prophetic calling is to bear the relevant action omnipotently. On that Good the greed, the callousness, the exploita- Word intelligently to the world's inter- News, an activist can keep going — and tion, the militarism in what-is do not sections and there to lift it up at without desperation. • Noisy Contemplation by William Callahan publication. id Jesus pray intermittently, when touch him. Jesus defended the woman beatific vision? Perhaps when Jesus got and D he had peace and quiet or a chance and celebrated her love as more up that morning he reviewed the divine

reuse to get apart, or did he pray steadily hospitable than that of Simon. scroll of history and planned the en- for throughout his busy ministry? How could Jesus risk his reputation counters of the day ahead? The question is important because after such a brief, public encounter with Any of these solutions would defend Jesus is our model for Christian living. the woman? Could it be that Jesus, as us from having to live and act the way required We need not, unless specially called, lay many of us treat him, was really "God in Jesus acted. He was God and we are expectations on our own praying that a man's suit," able to use his godly not! Jesus did not meet. Let's look more wisdom in order to confound his critics? • When Jesus looked on the crowd

Permission directly at his active ministry for further If Jesus was simply God in a human with compassion (Mt. 14:14) and longed evidence of his prayer. disguise, we are protected against having to gather the people of Jerusalem "as a

DFMS. Prayer apart was integral to Jesus' to act as he did. hen gathers her chicks under her wings" / ministry. But such moments seem Archbishop Oscar Romero, martyred (Mt. 23:37-8), what did he see? What insufficient to explain his actions, in El Salvador, employed as his liaison vision of love made him ready to Church including many of his richest encounters with labor unions, a fiery priest whom condemn the leaders of Israel for their with human beings. Jesus often estab- he was warned not to trust. failure to serve the people? lished strong bonds with people when The priest did great service but was • When Jesus met the Samaritan Episcopal time for building relationships was not eventually killed in the midst of popular woman at the well (Jn. 4), he was the present. For example: forces fighting against government breaking multiple social taboos. She of • How do we explain Jesus' encounter troops. Even Romero's closest advisers was a woman and a Samaritan, i.e., a with the woman reputed a sinner at the urged the bishop to distance himself heretic. He talked to her, alone, in the

Archives house of Simon the Pharisee (Lk. 7)? from the priest's funeral. most public of places, at the well. She Jesus was invited to a dinner to be Romero asked them, "Do you think was a public sinner, five times married

2020. observed and even judged. While they his mother will be there? and living with a man not her husband. were eating, a woman came in, washed "Of course," they answered. Yet Jesus' meeting with this woman Jesus' feet with her tears, dried them "Then," said Romero, "I think his engaged her in the liveliest dialogue of Copyright with her hair and anointed them with bishop should be there, too." He the New Testament. ointment. Simon scorned Jesus in his presided at the funeral. She went back into the town. By the own heart as not much of a prophet to • When Jesus, from the midst of a sheer contagion of her enthusiasm, like allow such a disreputable woman to crowd, saw the despised tax collector a moviegoer infecting others with a Zacchaeus in a tree, he invited himself desire to see a favorite picture, she drew to stay with him. The people around the people forth to listen to Jesus until William R. Callahan, S.J., is a co-director of Jesus complained bitterly. But Zacchae- they believed on their own. the Quixote Center in Mt. Rainier, Md. A former physicist, he was part of the founding us was deeply touched and seems to How could Jesus encounter this team of the Center of Concern in Washington, have been radically changed. woman so swiftly and bond so deeply? D.C. and organized Priests for Equality in How could Jesus respond this way? • When Jesus was moving in a crowd 1975. Perhaps Jesus drew upon the mysterious one day (Lk. 8:40-48), he suddenly asked "Who touched me?" He said, "I He saw people with a love that cut Jesus was to those willing to walk with felt that power had gone out from me." through past social judgments. He him. In fact, his promise of the Spirit A woman came forward and witnessed "tuned in" to their present condition affirmed that he would be far more her cure from lengthy bleeding. and needs. Jesus contemplated people available to people of faith than when What empathy was there in Jesus that with a love which revealed their hearts he trudged the dusty roads of Israel. enabled him to sense her cure? to him. He shared his own heart in Such prayer should be able to begin • When parents were bringing their return. with children and be achievable by children to Jesus, the disciples, perhaps I believe that this contemplative people of all educational levels, classes acting like adults who feel that children approach to life was the dynamic which and nations. ruin a religious environment, tried to nourished Jesus, the basic way he Deep prayer must be simple, yet as prevent their coming (Mk. 10:13-16). prayed throughout his days. Sometimes deep, as the "Lord's Prayer" which Jesus rebuked them, called the children he prayed apart to gain perspective and Jesus wove out of their experiences. to him, and proclaimed them a model to rest. But most of his praying was Deep prayer must be as portable as publication. for all believers. done in the midst of his ministry. the human being who journeys after and What did he see that differed so Jesus prayed constantly and simply Jesus. No "Airstream camper" spirit- deeply from the disciples? by contemplating life as he lived it. uality, it must be simple enough to be reuse • When ten lepers, standing afar, Jesus practiced noisy contemplation. smuggled into prison cells, comfort for called out, other people saw the ravages Such a dynamic would mean that people who grieve alone, and pass of the dread disease. Yet Jesus saw most of Jesus' praying took place by between people who have nothing but required people waiting to be healed. He made contemplating the people and events of love to share. them well (Lk. 17:11-19). his life at the time he experienced them. Not for a moment does this emphasis How did Jesus see through their These experiences of contemplative upon simplicity deny the place of pro-

Permission brokenness? bonding were deeply nourishing. Far fessional spiritual directors, of silence, • When Jesus was dying, what from draining him, the encounters were of profound and cultivated skills, of dynamic enabled him to reach across nourishing and brought him insight into intercultural experiences of prayer, of DFMS. / the distance to the adjoining cross and people's hearts and built bonds of love leisure, learning, serenity, or tranquility. bond with the penitent thief: "Today which lasted for lifetimes. But what this does challenge is the

Church you will be with me in paradise" (Lk. Deep prayer, if it is not to be the tendency to make such resources seem 23:43)? exclusive domain of a privileged few so essential that ordinary people are In these examples and in many others, who are backed by the resources of kept from the dream of praying deeply

Episcopal Jesus established bonds of love more "religious multinationals," must be so when all they have to bring to their

the swiftly than the ordinary dynamics of simple that it can be attempted by any following of Jesus are the ordinary, of human relationships make possible. The person of good will who attempts to poor, uneducated, tense, anxious, in- examples suggest that Jesus approached follow Jesus. secure surroundings in which most life in a contemplative way. The more complex the demands of people exist. Archives Jesus seems to have used his physical deep prayer, the more specialized and Jesus comes today to the simple and

2020. senses, his compassion and empathy to professional the required support staff, marginal people of the earth, just as he contemplate life and the people whom and the more costly the needed environ- did in Palestine. Modern spirituality he met. He looked at people, touched ment of silence and separation, the must come to grips with that fact. •

Copyright them, felt their presence, and empa- fewer the people who can consider the thized with their plight with a love that journey. Affluent prayer, like affluent This article is excerpted with per- brought deep insight and bonding. This pilgrimages, is available only to affluent mission from Noisy Contempla- contemplative posture, as the Trappist, people. tion, a 24-page tabloid study guide Thomas Merton, said, "achieves insight Simplicity of life is a Christian call by William Callahan, S.J. linking beyond analysis." that applies not only to our consump- spirituality and social conscious- Jesus' preaching and parables suggest tion of the earth's material goods, but ness. Single copies are available that he contemplated the earth. Yeast, also to the resources we devote to for $1.50, prepaid, from the wheat, figs, fruit trees, oil, salt, light, nurturing our life of prayer. Quixote Center, P.O. Box 5206, weather, wine and grapevines are images Deep prayer for people who want to Hyattsville, MD 20782. Copyright for faith. follow Jesus must be as available as by the Quixote Center. publication.

and The Bible reuse

for and the Religious Left required An Interview

Permission with Rosemary Radford Ruether

by Tony Clarke-Sayer Rosemary Radford Ruether, Feminist Theologian DFMS.

/ Professor of Applied Theology Garrett Evangelical Seminary, Evanston, III.

Church How did you first read the Bible? The Bible was a subversive tool of ways of making the Bible into a tool of Ruether: I never had a fundamentalist dissenters all through the Middle Ages. the status quo. One is the fundamentalist or literalist relationship to the Bible. I Then of course it surfaced during the way of picking out a certain series of Episcopal learned the Bible through the medium of Reformation, which carried it away into things in the Bible, excluding all the pro- the historical criticism. Obviously I'd heard another series of churches and then pro- phetic material, and then using it in a very of passages read in church, but I think it's ceeded to cover up for those churches the literalistic way to support patriarchy or quite different when you grow up in a fact that the Bible was subversive. But the creationism or whatever. The other way

Archives church that reads the Bible in a funda- Catholics never forgot that the Bible was is the historical-critical method, which is mentalist or literalist way and then later subversive, and so they didn't want peo- the academic establishment's way of

2020. on you learn historical criticism. That's a ple to read it. As a result, when modern making the Bible something that or- great shock and turmoil, which I didn't Catholics read the Bible for the first time dinary people are not equipped to read experience because I read the Bible from the standpoint of liberation theol- accurately.

Copyright seriously in the context of college and ogy, they rediscover it as a subversive graduate courses. instrument. But you have colleagues who teach these critical skills to budding young ministers. How did you view the Bible prior to that? But not so much from the standpoint of Ruether: Yes, to make them into Was it just an emblem of the authority of historical criticism? clerics. I think it's not accidental that the the church? Reuther: No. Historical criticism can most neglected degree around here is the Ruether: The Catholic Church didn't be a way of making the Bible inaccessi- Masters of Theological Studies, which is evoke the Bible as a symbol of authority. ble. You raise up such a superstructure of a lay degree. Nobody here seems to have scholarship that ordinary people feel they any idea that that could be a creative The Rev. Tony Clarke-Sayer of Asheville, degree. I think it could be a very impor- N.C., is a United Methodist minister and free- really can't use the Bible because they lance writer. lack all these critical skills. There are two tant pursuit where all kinds of people —

8 without any intention of becoming clergy crises of cities and the relationship of that has developed in predominantly — could do serious theological study. races and so on. What we want to do is to Catholic basic Christian communities. They could study theology without add- network women in those situations. They What you have here are Catholic Chris- ing all these courses that make you clergy, have access to many more resources that tian cultures which traditionally didn't and they could specialize in things like way. Instead of just surviving day-to- use the Bible, which essentially built the peace studies or feminism. day, they have a little space for analysis religious faith of the people around with other women ministers across the sacramental life, with clerical authority You're proposing that the seminary city. And then we want to have a pro- rooted in the clergy's "private property" should not be a place primarily for the gram that places women seminarians position over the sacraments. The Bible is training of clergy? with these women pastors for a six-week discovered and read by people in these Ruether: I think that would be much course, where they would do both cultures very much as it was read in the healthier. It would break down at least Biblical and theological reflection and Middle Ages and by left-wing Protestants social analysis. An added dimension in the 16th and 17th centuries: as a

publication. partially the clericalization of learning, the use of learning as a way of setting up would be to get those pastors to identify a subversive document, an anti-clerical and class divisions in the church. core-group of laity who could participate document. in seminars where we would come and In Latin America, comunidades de reuse Would you recommend that persons con- ask about the neighborhood. Nobody is base are very much working-class groups. for sidering seminary do studies elsewhere better equipped to talk about that than You also find this in Italian basic Chris- before entering seminary? the people who live there. Also a great tian communities, which use the Bible in required Ruether: The seminary is a better in- deal of the organizing in those areas is a similar way. There you have working- strument for doing what I want to do done by women, so you could link up class and more educated groups. But they than the only other available institution with community organizations. We see all feel perfectly competent to get a small this project as potentially very creative, Permission that teaches religion, which is the depart- number of people together and simply sit ment of religion. Departments of religion giving support to these women pastors down, study a passage, and then reflect programmatically cut off any connection and at the same time turning their inner on it. The method is that you reflect on it DFMS. / between what they teach and a kind of city assignments into a resource rather together in the context of your social ex- faith-stance or action. In seminaries you than a debility. perience.

Church aren't just doing academic searches but With this liberation theology method it trying to apply what you learn to helping I want to return to the thought that the seems possible to avoid both the funda- people in the world. You have to raise historical-critical method functions as an mentalist and clericalistic traps. I saw this

Episcopal questions of value and meaning. That's a ideology and renders the Bible inaccessi- in the Diocese of Cuernavaca, where the

the deeper dimension than just the academic ble. I think that for many liberal Protest- bishop, who happens to be a socialist, has of study of religion. ants, if you go say, to a liberal Methodist promoted basic Christian communities What I do think, though, is that or Presbyterian church, you'll find a divi- throughout the parishes, and they really seminaries have to start connecting peo- sion between the people who want to read now form the militant core of the par- Archives ple with social issues right away. Some- the Bible for the sake of reading the Bible ishes. We went to one basic Christian community — lower-middle-class Mex-

2020. thing that interests me very much, and and those who are interested in other that we're working on as an intersemin- issues. There will be five or six adult Sun- icans in a poor section of town — and the ary project, is to connect a number of day school classes, and one of those Gospel text for that Sunday was the parable of the many soils. Copyright women pastors who are in small, dying classes, composed primarily of relatively inner city churches. What the churches — elderly and conservative people, will be Methodist, Congregational, and various "the Bible study class." Everyone else The parable of the sower, in Mark? others — are doing with the glut of will be studying world hunger or marri- Ruether: Yes, the sower sows the seed women ministers that they have on their age enrichment or whatever. All these and it falls on rocky soil, good soil, and hands is placing them into these extreme- other classes quote the Bible, but it's all so on. All in the group were laypeople. ly difficult situations in the city: dying one-liners, all pretty shallow. Nobody had gone to seminary or had a churches. Ruether: There is an alternative way of big structure of expertise. They read the Sociologically, those churches are using the Bible which is neither funda- parable and discussed, "What does this situated in important places, from the mentalist nor based on clerical creden- standpoint of understanding the real tials, and that is the kind of Bible study Continued on page 17

9 William Temple — oo often our desire to set the church 1908 to 1924. He joined the Labour T on new paths leads to a suspicion of Party in 1918, and, though he resigned the church's past as a chronology of when he became Bishop of Manchester compromise and unfulfilled hopes. in 1921, he did not hide his socialist Such dismissal is dangerous: it makes it convictions. all the more likely that our own In 1918 and 1919 he worked ener- enthusiasm will be short-lived; failing to publication. getically for the Life and Liberty learn the lessons of history, we will Movement, set up as a ginger group and make mistakes that have been made pressing for legislative independence for before and our own hopes will be reuse the Anglican Church. Previously, the frustrated. William Temple, Archbishop for church had had to have all legislation of Canterbury during World War II, concerning its internal affairs enacted in represents a long and distinguished Parliament. The pressure paid off in required tradition in Christian thinking. It is 1919 with the passing of the Enabling important that we know that tradition, Act, after which the Church Assembly and recognize that we are in its line. was set up.

Permission The great changes in 20th century church life and thought are highlighted In 1924 he chaired the first major by a brief chronology of Temple's life. interdenominational conference to DFMS. / He came from a privileged background discuss social issues, the Conference on — his father himself was Archbishop of Christian Politics, Economics, and

Church Canterbury from 1897 to 1902. He was Citizenship (COPEC). educated at Rugby and Oxford. At In 1926, he was the subject of political Rugby he made a friend who would controversy when he and other bishops

Episcopal have a great influence on his thinking, attempted to mediate in the dispute the the socialist historian, R.H. Tawney, between miners and pit-owners. of author of Religion and the Rise of Capitalism, Equality and The Acquisi- Leading Ecumenical Figure tive Society. He became Archbishop of York in Archives 1928, by which time he was already a Temple was ordained in 1909, by

2020. leading figure in the ecumenical move- which time he was a committed socialist. ment. He attended the first world He had been involved in adult education conference of the Faith and Order and was the first President of the

Copyright Commission in 1925, and became its Workers' Educational Association from chairman four years later. The second world conference was held in 1937, the The Rt. Rev. William Temple, Archbishop of same year that the Life and Work Canterbury during World War II, has been Commission met in Oxford to discuss called the most influential British Christian Neil Mcllwraith is secretary to the National social thinker In this century. Student Christian Congress and the Student Church, Community and State-, here Christian Movement's director of resources. again Temple was a major contributor. He is also carrying out research on theology These two commissions agreed in and society for the University of St. Andrews. A longer version of this article appeared principle to unite; the fruit of that earlier in the SCM publication, Movement, agreement was the plan to set up the No. 48. World Council of Churches, with

10 A Voice for Today? by Temple as its provisional chairman. He and political responsibilities and sug- ployers and workers, however good in would undoubtedly have been its first gested a radical program in housing, itself, need not change their social president had he lived until its official education, social security, worker relationships. He underestimated the foundation in 1948 but he did see the participation in industry, and shorter strength of the systems of which they inauguration in 1943 of the British working hours. Much of his program were a part. Spiritual and political Council of Churches, with himself as was incorporated in the "Beveridge events could not be separated so easily. president. Report," and Temple's book stands Social conditions, bad housing, publication. During the Second World War, with that report as one of the foundation alcoholism and alienating work were and Temple was in the center of discussions stones of the welfare state. It was real impediments to the spiritual uplift about the social changes that would be published in 1942, the year that Temple Temple sought; degrading conditions reuse needed when Germany had been de- became Archbishop of Canterbury, themselves limited the moral freedom for feated. Central to his thinking was the which he remained until his death two and thus responsibility, of the individ- sanctity of the person. The 1930s had and a half years later. ual. People's spiritual horizons are

required shown the limitations of the ideology of defined by such material conditions, so individualism: applied dogmatically, it Changing Structures the problems therefore had to be sacrificed so many of the individuals it Many of the questions with which tackled by both political and spiritual pretended to value. In 1938 Temple means. Temple's dialectical understand- Permission Temple wrestled are the same for any chaired the committee of the Pilgrim effective Christian witness today. An ing of the dynamics of social change is a Trust which published the famous investigation of his life and thought lesson that has been forgotten by many DFMS. / report, "Men Without Work," docu- yields many lessons for us. modern churchpeople. Ronald Preston writes: menting the great personal suffering Some need to be learned more thor- caused by the recession and mass Church oughly by conservative Christians, some "It is an indication of how far unemployment. In 1941, he called more by radicals. I shall try to give there has been a regression since together a conference at Malvern to examples of both. Temple that the Archbishop's call "consider from the Anglican point of Episcopal Whether social transformation is to the nation in 1975 was based on view what are the fundamental facts the achieved through the changing of in- two questions: 1) What kind of of which are directly relevant to the dividuals or the changing of structures society do we want? and 2) What ordering of the new society, and how is a question asked as often today as it kind of people are needed to Christian thought can be shaped to play was in Temple's time. In his youth he fell create such a society? It omitted a Archives a leading part in the reconstruction." in with the predominant answer of the third question, what kind of The Conference concluded that the

2020. time. Great political problems seemed structures are needed to produce maintenance and concentration of to demand and could only be saved by a the kind of people we need? It is private industrial ownership could be a great spiritual renaissance, directed at inconceivable that Temple would stumbling-block to the living of Chris-

Copyright the individual as a responsible agent. have made such an omission." tian lives. "If it can be done, the housing In the same year he published Citizen problem, the temperance question, Role of Duties, Rights and Churchman, in which he was the the differences between employer Another error among conservatives is first to use the phrase, the "welfare and employed, will solve them- the assumption that an emphasis on a state." Shortly thereafter, he wrote his selves and the British Empire will citizen's duties is more moral and most famous work, Christianity and become an instrument of real "Christian" than an emphasis on rights. Social Order, in which he defended the justice." Temple himself wrote in Christianity Church's right to intervene in society, He later came to realize that an and the State: outlined the principles with which increase in the number of Christian "The temper of a movement Christians should approach their social politicians and citizens, Christian em- that rests on rights will be aggres-

11 sive, violent, contentious; and the played such a large part grew under the the authentic voice of Christian prophe- temper of a movement that rests shadow of rising Fascism and Nazism. cy it is as well to learn from the life of on duties will be persuasive, public- These ideologies identified their politi- William Temple, lest we identify prophe- spirited, harmonious." cal fulfilment with God's purpose for cy with an idealism which has little to Temple later came to realize that history in the same way as Temple had offer to those who struggle for social preaching the priority of duties over identified socialism. The certainty of justice. George Bell, who was Bishop of rights could have dangerous conse- moral rectitude and ultimate historical Chichester and a close friend of Temple, quences. In a dispute between weak and vindication for a doctrine tends to considered him above all as a prophet. strong the call to both to recognize the justify any conceivable means, however But Temple was also a priest — for all priority of duty was ineffectual, ideal- diabolical in itself, that might bring the his radical criticism, very much a man of istic, unjust and a failure of the promised end nearer. By the time of the his time and of his church. John Christian duty to look to the needs of Second World War Temple had ceased Atherton, a director of the William the poor. An emphasis on duty, equally publication. to identify the Kingdom with an earthly Temple Foundation, writes of the applied to two sides can only be project. He now saw it only "as the necessity of balancing prophecy and and permissible in a situation of existing standard of judgment whereby we are priesthood: equality between them. Otherwise reuse all included under sin." Christian mediation could easily fall "If we are concerned . . . with for back into tacit endorsement of prevail- Turning Saints to Demons moving towards an adequate ing forms of domination. Temple came Temple's experience should also serve theology in Britain, our agenda required to realize that a trade union leader must as an effective antidote to the lack of will surely not just be for prophets, assuredly be made aware of his duty but realism in much contemporary Christian but also for priests. As Reinhold his main duty is to fight for the rights of radicalism. With the rise of totalitarian- Niebuhr noted so perceptively the workers. Rights must be clarified in Permission ism and the wastefulness of war, Temple when writing of the opening years a conflict because they define duty as came to realize that any doctrine which of his pastorate in Detroit, the seen by those with whom one is in trouble with prophets is that they

DFMS. emphasizes the human potential for

/ discord. Expressed biblically, in order good must also recognize the depths of can always move on: the priest has to love our neighbors we must know to stay." what it means to them to be loved; human sinfulness. Treating imperfect Church otherwise we will deny love by imposing historically conditioned persons as William Temple was one who prophe- our own scheme upon them. saints could turn them into demons. sied and stayed. So we must learn to As they began to believe that their combine the virtues of prophecy and Episcopal Among radical Christians there have best efforts were unambiguously good, priesthood. It is all to easy to denounce, the been many who have been content to

of they became the proud center of their and then stand back, pure and happy in work with too easy an identification of own universe. Temple believed that we our isolation. If we want our prophetic God's ultimate purpose for humanity in must be made aware that even the best voice to be taken seriously, we must his Kingdom with the human project of Archives courses of action in any circumstances show our willingness to undertake socialism. Temple himself was so may still be inadequate. But his sober thorough analysis and partake in the 2020. enchanted with the explosion of the and realistic assessment of the human detailed debates over policies. Unless Labour Party in his early work that he condition never became an excuse for we do, a radical Christian perspective identified socialism completely with weakening his commitment to social will remain as irrelevant to today's Copyright Christianity: "The alternative stands justice: political questions as the conservative before us, socialism or heresy." theology it opposes. • He saw socialism as the economic " We are involved in an entangle- structure of the Kingdom of God, and ment due to the sin of mankind, in the task of the church as "making which the best thing we can do is CREDITS England into a province of the Kingdom still a bad thing. Nonetheless it is of God." Cover, Beth Seka; graphic p. 4, right to do it, because it is the best Margaret Longdon; graphic p. 6, Robert Temple later came to see that such a possible. And so we have got to do F. McGovern; p. 10, Bishop Temple, grandiose vision was a product of an it, and be penitent while we do it." courtesy Movement magazine. imperialist Christendom doctrine. The ecumenical movement in which Temple As we embark on our own search for

12 The Rt. Rev. John Hines publication. and John Hines on Today's Church reuse by David E. Sumner for

he Rt. Rev. John E. Hines, Presiding Bishop of the sufficiently the financial structuring the General Convention required T Episcopal Church between 1965 and 1973, guided the goes through, and therefore, they came up with their church through some of its most turbulent and controversial proposition too late to get it budgeted adequately." years. He was identified mainly with the General Convention

Permission Special Program, which administered grants to civil rights Lutheran-Episcopal Relations: "Probably the most signifi- and minority groups seeking empowerment and social cant action. The resolutions were ones of hope. They didn't

DFMS. change. attach the main difficulty and problem in ecumenism, which / At 34, Bishop Hines was elected Bishop Coadjutor of has to do with the validity of orders. But they did accept Texas, to become one of the youngest bishops in Episcopal mutual recognition of sacraments which will enable Church Church history. A native of South Carolina, he graduated Lutherans and Episcopalians to live together and work from the University of the South and Virginia Theological together as Christians. I see it as very beneficial, very Seminary. He is now retired and lives in Highlands, N.C., helpful." Episcopal with his wife, Helen. the In a recent interview, he offered some comments and The Nominating Committee for the Presiding Bishop: of reflections on the 1982 General Convention, the Episcopal "The most critical thing, in my view, was the creation of the Church today, and its role in the future: Nominating Committee for the Presiding Bishop. I think the

Archives leadership in the office of Presiding Bishop depends how On General Convention: "The General Convention accurately this Nominating Committee reads the needs of

2020. showed that the church is pretty well frustrated in its pursuit the church for strong, effective, imaginative, and courageous of mission, still. There is a quiescence, perhaps a hoping that leadership in the years ahead. I doubt if the church is well a quiescent attitude will help the giant problems go away. I enough to pick the kind of person who will give it the kind of

Copyright think that was about the mark of the General Convention to leadership the next decade is going to require. The church is me." still afraid, still scared, too unsettled for controversy, still sees itself in the reconciling role." Jubilee Ministry: "The forces that strove to help extend or recreate a socially active ministry of ths national church did The House of Bishops: "There's not much leadership in a heroic job, but they were too little and too late. Even the House of Bishops now. The ablest and best minds are though having been guided by some astute minds of people, those that are about to retire, with a few startling and good they didn't get started soon enough. They didn't understand exceptions. As a result of the fact that they are about to retire, they are themselves coasting and don't want to join David E. Sumner is Director of Communications for the Diocese of the issues on the floor. Southern Ohio. "The present administration has had a regrouping and

13 hold-the-line approach. There's been an attempt to reconcile exclusive church. The Eucharist is still a mystery and will the differences in the church. I really haven't seen a church always be a mystery. The liturgical aspects of having the worth very much which is totally a reconciling church. In the Eucharist as the main service presents a barrier to those who conflict and tension between reconciliation and the pursuit are not acquainted with the Episcopal Church, but might of justice, justice always loses. Reconcilers do not want to like to explore it." pay the price for justice." Other Changes: "I think generally the church is more Liturgical Renewal: "The Episcopal Church has moved socially sensitive and sensitized than it was 20 years ago. I towards a Eucharistically-centered worship. But it's had think gains were made in the 60s and 70s that never will be both good and bad aspects. One of the good aspects is that totally lost. I also think the church has retreated badly from the church is beginning to understand worship much more engagement in world issues and human issues of life. I think seminally than it did in the past century. It's gone beyond we're in a trough now, and have been for 8 or 10 years. The worrying whether the priest is wearing the right vestments, church (all churches) has diminished in its influence. It really publication. etc. I think the church has benefitted by a Eucharistically- isn't regarded as very effective, except on some occasions and centered worship. with certain visible leaders, such as the Pope. So I'm not very "It's also, unfortunately, made our church a more high on the church right now as an institution." • reuse for required

The Unknown Clothier by Abbie Jane Wells Permission (AbbieJane Wells, a WITNESS subscriber in Juneau, Alaska, has a

DFMS. continuing preoccupation with the down-to-earth aspects of the / heavenly events recounted in the Bible.)

Church hat did the Christ wear on the gardener perhaps to say, "Man, him, and he looked like a gardener W the first Easter morning? you can't go running around like to Mary. Well, it wasn't "the same old that, you'll scare people. Here, let I wonder what effect this had on Episcopal thing," that's for sure. His grave me give you some of my duds so the one who gave Jesus clothes to the clothes neatly folded in the tomb, you'll look alive instead of like a wear on that first Easter. Did he (or of his robe gambled for by soldiers at corpse." she, maybe?) know who he or she the foot of the cross — what on Or had Jesus stripped the grave was giving clothes to? Did that per-

Archives earth was he to put on for Easter? clothes off and folded them neatly son always share clothes with At first glance, Mary mistook before he burst forth, causing the anyone who needed them or was 2020. him for a gardener. Could it be that passing gardener to say, "Man, this the first time? was because he was dressed like a you'll catch your death of cold and Well anyway, Jesus was decently gardener? Is it possible that a besides, women come this way clad in someone's clothes when Copyright gardener shared his clothes with often. Here, let me give you some Mary came and Jesus didn't scare Jesus — the very first instance of "I of my clothes." her by wearing grave clothes. The was naked and you clothed me" in one to whom we never give a It's said that Mary was the first post-Resurrection history? thought, or thanks, the unknown one who saw him that Easter morn- clothier who provided Jesus with Did Jesus come bursting out of ing. But maybe not; it might have something to wear on the first the tomb in grave clothes just as a been the one who gave him the Easter, deserves some recognition, gardener went by, and scare the clothes who saw him first. so here it is, belatedly, and with my poor chap half to death? Causing So someone unknown clothed thanks. •

14 A Journey Is a Person in Itself by Malcolm Boyd

went looking for signs of vitality and To live the Word. Isaiah. Amos. Jesus. If we develop a church we should know I hope in American religious life. It We have the financial freedom to be what else is in need in that community."

publication. was a zigzag geographical and psycho- true leaders and witnesses. We are not In Harlem, a Black Protestant logical adventure that introduced me to yet really sensitive to, and aware of, our minister talked about his own struggle. and vastly different people, moods, experi- freedom to be prophets. We will not "Blacks have been ripped off, abused,

reuse ments, feelings, reactions and approach- starve if we stand up to powerful institu- kept quiet by the wrong use of religious for es to problems. tions and multinational corporations, authority. Jesus made his most impor- The muscular Black rector of a and speak the Gospel to them. But we tant political speech about releasing the Roman Catholic parish in Harlem took are too often afraid to be embarrassed." captives, preaching good news to the required hold of my shoulder and guided me to The rough-hewn modern counterpart poor. How do you do this without the window of his church office. of an ancient prophet, the director of a making changes?" center for runaway youths in Portland, "Look outside that window across I saw new forms of religious expres- Permission spoke about social change. the street," he said. "There is trafficking sion emerging to meet the needs of "Because of media trappings that in drugs right there. The church has to spiritual hunger. In a suburb of Chicago

DFMS. triggered recollections we've, finished

/ be a sign of hope for our people. We do I found an experimental church that the '50s, '60s, and '70s. That's bringing this with our school system. A second occupied space in an office building everybody to the point of living right emphasis is the liturgy." across from a large shopping center. Church now. Regardless of class or sex, the People came from five counties to be An energetic woman minister in individual today is being forced to members of the congregation. Member- California told me about her work with confront change."

Episcopal young adults. ship was based on an annual renewal of I examined social implications of the covenant. the "We're thinking of opening a laundro- teachings of Jesus Christ as interpreted of mat and developing it as a new village by minorities. Outside San Francisco I visited a well. Most young adults spend time in a The Latino director of a Mexican- church on a hillside and talked to its laundromat. This would also produce minister.

Archives American community center in Texas income to help support our ministry." spoke critically of his experience with "Ten years ago this building was a public relations social club on a hill — 2020. A middle-aged nun, a handsome White leadership. woman and a leader in her community, "They wanted to keep me at a cold, lifeless, angular," he said. "For the spoke to me in Houston about the 'Chicano-boy' level," he said. "General- first two years I tried to keep it alive and going. But we had to let the church die Copyright future of religious orders like her own. ly we Hispanics have to submerge our "I hope we may be women whose ego down a hole in confrontations with in order to be reborn. This process had priorities and goals are based on belief Anglo power. I decided to take a stand to do with my personal growth, too, in in, and concern for, the social scripture. — advocating, enabling and facilitating. order to move toward my own alive- I have a responsibility to let the church's ness." resources be used creatively and con- We sat in silence for a few moments. The Rev. Malcolm Boyd is Writer-Priest-in- structively in these communities. I am Then he continued: Residence at St. Augustine-by-the-Sea basically a minister of the Gospel. I "Healing is a recent experience. Episcopal Church in Santa Monica, Cal. He is must witness to what the Lord has done. Twelve of us took a commitment to be a a social critic and author of 20 books includ- Love must break through as a gift of ing Are You Running With Me, Jesus?, Take healing community for six months. Off the Masks and Look Back in Joy. God. My concept of ministry is holistic. There was a healing yesterday of a child

15 with a brain tumor operation. We'll visit belonged to havuroth. The church that suburban New Jersey. the child again and again, involving resembled it in this aspect was divided "I am haunted by the question of different members of the group. We've into six extended families. These cross- what might happen if there were a Hitler not been afraid to risk, to let the Spirit generational groups spent much time kind of leader in America," a young nudge us into new levels of being. God together outside of church but, on woman said. "Another Holocaust. works in our lives around the edges Sundays, developed and utilized themes Whom could I trust among my Christian rather than hitting us over the head. We in worship, brought food and greeted friends? To whom could I entrust my move toward the aliveness that nuances strangers. childrens' lives, the life and future of my provide." Another connecting link I found in family? Sometimes I wonder if there is In Chicago I discovered evangelical Harlem. A Black minister told me: "An anyone. Or, if the person I think I could faith coupled with a strong commitment interesting model for Black children is trust would in reality betray me." to social action in a church. the Hebrew School, where Jewish The group commented on the appall- "You have to teach people from the traditions are learned. We need a ing ignorance of Christians concerning publication. Bible," the minister explained. "Four counterpart for Black kids to get Black Jewish life, attitudes and beliefs. A and hundred passages talk about responsi- history and culture." Christian friend had asked one member bility to the poor, many speak of justice. During my journey I found new of the group if Jews still engaged in reuse I look upon piety and social concern as components of the American religious blood sacrifices. for two oars of a rowboat. Both are scene outside Will Herberg's classic, The most daring experience I en- essential. The guys without piety burned Protestant-Catholic-Jew. These countered during the journey was in a required out. The merely piety guys left because included Islamic influences, new age situation where four West Coast their methods didn't work. consciousness, cults and neo-traditional- churches had just recently become one. The most extraordinary church I ism. Many young adults who are single, Worshipping together for the first time,

Permission found was in the Pacific Northwest. Its feminist women, gay men and lesbians, the combined ministers represented a hallways and offices were literally filled and people engaged in developing strong diversity — female, male, Black, with fresh produce and stacks of alternative lifestyles, wish to be a part of White, Asian, young and old. DFMS. / discarded clothing for the hungry and organized religion with the rights of "We had a full church for the first needy. The church was packed with first-class citizenship in the churches. time since 1960 for any of our con-

Church service organizations including a learn- I discovered a pervasive anti-intellect- gregations," a minister said, "There's no ing center, a school for high school ual mood among a large number of way any of these churches could keep dropouts, a police-community relations people who increasingly trust only their enough people and generate energy to

Episcopal committee, a Balkan dance group, a gut feelings and reactions. This augurs exist alone. We had to work through the Catholic Worker kitchen, a community the reliving of history, when its truths denominational differences, church of underground newspaper, a basement are unrecognized or unknown. Also I leadership dilemmas, and questions of coffeehouse, a theater group, and a found evidences of a biblically and ownership and economics. center for gay men and lesbians. theologically illiterate generation in "We're creating the structure of a new Archives "We try to get systems changed," the contemporary America. This may well church. Nobody knows what it's going

2020. director of the church's emergency be the greatest challenge within Judeo- to be. You have to let the old dream die service, a registered nurse, told me. Christian structures. if you're going to have a new creation." Looking at the complex mosaic of During my journey I perceived the My journey in search of creativity

Copyright religious experience that I saw in need for a network of linkages — in the and hope reminded me frequently of various parts of America, I found some sense of providing information and a John Steinbeck's personal odyssey in connecting links. For example, a supportive community — for many Travels with Charley, his encounters Protestant church in Northern Cali- disconnected persons and small groups. with different people and moments of fornia had similarities to the havurah Although these are linked in spirit and fresh discovery. "A journey is a person that I found in a Los Angeles synagogue intention, their dislike and fear of in itself; no two are alike," he wrote. I whose families met together in homes, bureaucracy often keeps them isolated felt the same way as my enlightening rediscovered their Jewishness, celebrated from one another. trip played itself out. And, (again from the home festivals, and developed a The most fearful moment of my Steinbeck) "We find after years of sense of family. pilgrimage came in a meeting with a struggle that we do not take a trip; a trip In the synagogue, half of the families Jewish Young Leadership Group in takes us." •

16 Ruether ... Continued from page 9 Biblical message. large have not taken. You have looked at mean in terms of our experience?" And I've experienced that coming from a the Bible essentially as the record of a what they came up with is, "Well, that's Black seminary to a predominantly power struggle and thus are not startled very much like when we try to talk about White context. At Howard University in by contradictions in it. questions of poverty and wealth in the Washington we had a program for store- Reuther: I don't know how much churches, and when we try to talk about front pastors and ministers, about half of liberation theologians have articulated the peace issue in the churches, or when whom were women. These were people this explicitly, but there is a normative we tried to talk about what was happen- who didn't have the education to qualify principle of prophetic critique which in- ing in Cuba in the churches, and the for seminary, who for the most part cludes critiquing the oppressive social reception we got. Some people were very didn't have college educations. But they and economic power of the rich vindi- open, some people were closed." Their had a lot of street experience and they cating the poor and the oppressed, criti- language was much simpler than this, but knew the Bible. They had no trouble at quing the dominant religious ideology, what they decided was that socio- all connecting the Biblical symbols with publication. which is used to sanctify the power of the economic status proved, in effect, to be social issues. I remember doing an inter- wealthy, and opening up an alternative and the equivalent of fertile soil or rocky soil pretation of the beast in the Book of vision. But this normative prophetic prin- and so on. If people had privilege and Revelation as a symbol of international ciple is something that has to be constant- reuse wealth, then they didn't want to hear the political and economic power. I looked at for ly reappropriated in new situations. Any message. If they were really experiencing the economic structures that are describ- particular way of stating it could be oppression, then they were receptive. ed there in terms of international trade deformed, including ways of doing it required Their socio-economic status created a and at the structures of military power, within the Bible itself. You could, for ex- consciousness that made them open or and then I connected this with military ample, identify God and Christ with ser- closed to the message. I thought, "This is power and multinationals. Those people vanthood in order to critique kingship.

Permission brilliant exegesis," and of course they didn't have any trouble at all seeing a You could raise up the notion that we are were drawing it right out of their ex- direct analogy between those things. Try- God's servants and are at the same time perience. They were recounting stories ing to do that in an affluent White church liberated from oppressive power. But DFMS. / about how they had tried to speak in this would make people hopping mad. then that same language can be deformed or that parish. into a sanctification of slavery. Because

Church Christ was a slave, you should docilely It certainly speaks well for the method, Or they would want to talk about the accept being a slave. Which is exactly but the parable itself seems to indicate Soviet Union. Yes, the beast represents what happens by the time you get to 1

Episcopal that the method is only feasible for peo- corporate and military power, but not Peter and elsewhere in the New Testa-

the ple who are in fertile soil. What are we to ours. ment: servant language is deformed into of do about the affluent White liberals or Reuther: I've just done a course on slave language. In order to read the Bible, the fundamentalists? They don't want to basic Christian communities with Ed you bring that same critical principle to hear that message, and if they used that Grace, who is the primary networker for bear and you recognize that same power Archives method, if they reflected on then* social basic Christian communities in Italy. struggle going on in the Bible. There you have middle-class commun-

2020. experience, they would come up with dif- ferent results. ities, like St.-Paul's-Outside-the-Walls, Ruether: Of course the Latin Ameri- which are primarily scholars, academics, Are you concerned about the fate of the liberal church? Copyright cans are explicit on that. They talk about journalists, ex-priests. They're definitely "the hermeneutical privilege of the middle-class, but they're all people who Ruether: What worries me about the poor." The prophetic texts themselves in one way or another have been mar- left-wing exodus is that the American left are written from the point of view of the ginalized by both the church and the in general, and Catholics in particular, oppressed, and therefore the oppressed society because they've made political tend to be very purist and anti-political. can connect up the Biblical text with their commitments. So, even though they are They want to do something Utopian. social experience. They're coming out of not "the oppressed," this also gives them Consequently, their activity fails to have the same perspective of looking at the a kind of handle on reading the Bible in historical impact because they don't structures of wealth from the underside. this way. know how to reconnect with at least some But if you're not looking at the structures parts of the existing institution and trans- of wealth from the underside, it is a much You have taken a step in Biblical inter- form the openness there into vehicles for harder struggle to connect with the pretation that liberal theologians by and their option, thereby greatly magnifying

17 that option. I'm very anxious that the socialize the next generation, because Letters . . .Continuedfrom page 2 feminist left, and the left in general, begin they have the structure. And the only way thinking more politically about the in which the renewal movements are go- The Future Shape of Ministry (Seabury)! creative dialectic between the renewal ing to make a difference historically is to Page 261: "Emotionally the idea of movement and the historical institution. get hold of parts of the institution around women as priests is repulsive to many of Right now many people are forming the edges and translate them into vehicles us ('Mother cannot say Mass this week, basic Christian communities in the for their option. she's about to have a baby.'), but intel- lectually it is very difficult to defend the United States like the ones in Latin What I hope would develop would be a America and Italy. Feminists in the relationship between sexual differentia- creative dialectic between the people who tion and prohibition to the priesthood." Catholic context are increasingly thinking stay in the churches — and I don't doubt that the only way to go is feminist base Susan M. Mass that the majority are going to stay — and Minneapolis, Minn. communities. They are undecided the small groups of people who create whether they are simply disinterested in publication. feminist basic Christian communities. the institutional church and are just pur- and What those small groups do will be im- Neither Parent in Pulpit suing a feminist agenda, or whether they portant if they can create models which Why I let myself be drawn into this kind also have a mission to the institutional reuse other people can then appropriate. • of retort is a mystery to me, but the urge church. Feminist base communities are for seems irresistible! Re: the "Baby at the an important development because there Pulpit" letter in the January issue — one can freely make liturgical changes interesting idea. After all, the birth of a required that cannot be done in almost any of the Again Gethsemane baby was front and center at the most institutional churches because of the Here, If we'll pull through or no, important event in history. However, enormous resistance to language change. I can't say. Though I do say that is not what hit me about this. we walked to the garden with Christ; My mind trips to the fact that no male Permission But I put feminist communities in the He only asking that we watch a while, framework of being an exodus within and I trying terribly not to sleep. priest, whose baby is about to be born, and for the sake of the church. Many I really did. But with the body dim should be standing in that pulpit either.

DFMS. The writer of the letter touches a chord / feminists are over the arrogant notion from drink and dream It's not easy. that their community is the true light. He shook us twice up. I kept falling in my parently heart. A baby is never back to dreams — beasts, bloody and wild. "her" baby. It is always "their" baby, and

Church They recognize that there just might be I knew He knelt near the rocks, crowned when that baby is born neither parent some parishes here and there that are do- with moonlight. should be standing in the pulpit! It was Just a night like any other, ing things comparable and compatible to Mildred P. Boesser wasn't It? He often went off, praying alone.

Episcopal feminist concerns. We didn't know. Wasilla, Alaska the After the bright palms, the children of singing, I didn't want this silence This is really a serious break, though. In of despair. Overeaters Anonymous all the mainline denominations we see I want to thank you for publishing Judith Archives defections of individuals and sometimes There, torches and drawn arms Moore's "Bulimia: Catharsis or Curse" in whole congregations splitting away fell from the night. January. I am a compulsive overeater 2020. because the church is too liberal, too con- The shadows parted. I slipped In too easily, who had considered vomiting, but was a swearing "I don't know Him," cerned about social issues. Then there is (even to that third cry). coward so I just gained weight or starved. this other exodus: Christian base com- Yes, I ran off — to the fields beyond town The joy in my life is that I've found a Copyright munities, feminist communities, and so weeping, out of my head somewhere, solution! I'll be celebrating my 27th on. How badly are all these departures shaken and alone. And now back, lost birthday in January plus two years of going to weaken the liberal church? with the others within this room dark abstinence (freedom from compulsive as the garden, without moonlight even, overeating, binging, dieting, and the Ruether: In the case of the Roman these walls unshrinking as rock, I, Peter, food crazies)! Two years ago my life Catholic Church, and I suspect it's true who couldn't rise, can find no rest. began to change when I went to my first of a number of mainline Protestant I face this cup. It can't pass, ever. Overeaters Anonymous (OA) meeting. denominations, the institutional struc- It Is waiting, being full once more, where on knees, so terribly awake as He's OA is a fellowship of men and women ture is a lot more durable than you might sleeping, we sweat forth our own blood who have common eating disorders. We think. There is no question in my mind of hope. believe we share a three-fold illness: that these living fossils called the institu- — Robert Kotansky physical, emotional, and spiritual. Our tional church will roll right along and program is based on the 12-Steps of

18 Recovery in Alcoholics Anonymous. Continued from back cover had refused to testify before the Grand Our program is an anonymous self- Jury. The question has now turned to help program. If readers of THE WIT- cution had argued that the jury "should why they did not testify, with the defense NESS would like further information, be permitted to reach its verdict un- presenting character witnesses to get at they may write to Overeaters Anony- influenced by concern arising from the their motivations. mous, World Service Office, 2190 190th FALN's proven record of violence." The issue, therefore, is not whether Street, Torrance, CA 90504; Telephone The FALN is an alleged terrorist group the defendants have disobeyed the law, (213)320-7941. advocating Puerto Rican independence which they have admitted. The question Name Withheld and suspected of setting off a number of Upon Request has become, how can justice be done? bombs, the most recent on New Year's Testimony of character witnesses Eve, which seriously injured three police centered around the confidentiality of Forced to Renew officers. the ministry, the nature of lay ministry, Your January issue forced me to decide Judge Sifton in his instructions to the the chilling effect of a community publication. that I must renew my subscription. As a jurors made clear that this was not an worker testifying before a Grand Jury, and student doing internship I had decided FALN trial and that the defendants and the job performance of the de- that I am too busy to read all that I would were not charged with violent acts, but fendants. reuse like to; the January issue would have the defense lawyers claimed that an In January, THE WITNESS reported for been my last. Every article made me anonymous jury prejudices the case, that a counter suit had been brought decide to change my mind. Thank you cloaking it with an aura of mystery and for the student rates, too. against the U.S. Government by the

required implying that the five on trial are Jan Marvar five, including a motion to quash and Royal Oak, Mich. somehow connected to the FALN. pointing to a prejudicial press release Many supporters of the fiveexpresse d issued by the FBI labeling them the surprise that the trial was still in "unincarcerated leadership of the Permission Despair to Excitement progress. They pointed out that this FALN." (See interview with Maria Again, my personal and enthusiastic could have been an open and shut case Cueto, January issue.) But Judge Sifton

DFMS. thanks for continuing to give us

/ — the five had freely admitted that they denied the motion. perspective in difficult perplexing areas. Deadlines prohibit further details,

Church Each issue has something (often but outcome of the trial and other much), that turns despair to excitement. Inertia developments will appear in the April It's that small but intense lightthat burns The Primal Passion was go great issue. • It burst upon the bones of Nothingness

Episcopal when new understanding points to what we perceive as Christian action. It pulverized, exploded them to being. the

of Virginia S. Meloney But still the Nothing drags. It tugs Editorial . . . Continued from page 3 Claremont, N.H. and pulls against the hem of Being. Inertia of matter, it is called. of small alternative media such as Archives 90% Provocative The quantum pulse, the constant LP and the Ecumenical Press push of being Service to fill the information gap.

2020. This "new senior" had originally Must fight each instant against decided, as a matter of establishing new oblivion. Other sources of information are priorities not to renew, but I can't resist! socially concerned missionaries Occasionally I get furious with the And what are sin and evil but that overseas and culturally aware Copyright "junk" I find in the magazine, but 90% of They scream and claw church people who travel abroad. the time this "moderate liberal" finds against the larval Spirit The more affluent church the articles both informative and So that the Nothingness may rest once more, and sleep. publications are sending their own provocative. I know we need to get reporters to cover stories, "provoked" sometimes — perhaps even So Christ upon the Cross and especially in Central America. It's stimulated to action — if we are to keep in the Bread an expensive venture, but one the democratic process, not to mention Is still the Primal Passion fighting on our faith, working. Thank you for eminently worthwhile, in the To overcome reluctance of the World interest of finding out whether prodding. to being bom. Margaret E. Johnson — Odell Prather "that's the way it (really) is." Watsonville, Cal. (M. L. S. and the editors)

19 NONPROFIT ORG. The Episcopal Church Publishing Company U.S. POSTAGE P.O. Box 359 PAID North W«l»«, Pa. Ambler, Pennsylvania 19002 Permit No. 121 Address Correction Requested publication. and reuse for required Permission MOORE HOPKINS DeWITT McGEHEE BLANCHARD DFMS. / Character Witnesses Stir Trial Church by Mary Lou Suhor s THE WITNESS went to press, employed as executive director of the Asked about the heavy church Episcopal four bishops and three laypersons Episcopal Church's National Commis- presence in the courtroom, which the A

of had testified as character witnesses for sion for Hispanic Affairs; included a number of clergy — men and the defense in the trial of fiveHispanic s • The Rt. Rev. H. Coleman women — and a broad spectrum of lay charged with criminal contempt for McGehee, Jr., Bishop of Michigan and people, Bishop McGehee said, "We are Archives refusing to testify before a Federal Chair of the Board of the Episcopal here to express our pastoral concern, of Grand Jury in Brooklyn. Two of the Church Publishing Company; the Rt. course. Many of us have worked closely 2020. defendants, Maria Cueto and Steven Rev. Robert L. DeWitt, Senior Con- with some of the defendants and have Guerra, have close ties to the Episcopal tributing Editor of THE WITNESS; anguished as they served previous jail Church. and Ms. Mattie Hopkins, Chicago terms on a similar charge. But beyond Copyright The testimony Feb. 9 marked one of educator and ECPC Board member, that, we want to be one with them in the highlights of the trial, as the case who appeared on behalf of Steven upholding the social justice issues moved into its second week. Among Guerra, who is also a member of the around which they have rallied — Grand those taking the stand were: ECPC Board; Jury abuse and the rights of Hispanics, • The Rt. Rev. Roger Blanchard, • Dom Velazquez and Yolanda especially the right to support Puerto former Bishop of Southern Ohio, Sanchez, professional social workers Rican independence." currently attached to the Diocese of serving in East Harlem, who spoke on Another highlight of the week was the Massachusetts; and the Rt. Rev. Paul behalf of their co-worker, defendant decision by Judge Charles P. Sifton to Moore, Jr., Bishop of New York, who Andres Rosado. try the case before an anonymous jury; testified on behalf of Maria Cueto. • Other defendants are Julio Rosado, that is, a jury identified only by numbers, Bishop Blanchard was deputy to the who is serving as his own attorney, and not names and addresses. The prose- Presiding Bishop when Ms. Cueto was Ricardo Romero, of Alamosa, Col. Continued on page 19