Talking Points Discussion Questions for Selected Articles from the LIVING CHURCH, Dec

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Talking Points Discussion questions for selected articles from THE LIVING CHURCH, Dec. 4, 2011 By the Rev. J.D. McQueen II

News Fond du Lac Bishop Declines Junction Plan 1. Describe the role prayed played in a difficult decision you’ve had to make. 2. How have your prayers shed light on past events and experiences?

Features Lessons and Carols as Anglican Treasure 1. Is the observance of a Festival of Lessons and Carols service part of your local tradition? 2. What is your favorite liturgical season? What makes it your favorite?

The Persistence of Memory 1. Do you agree with the authors’ analysis of the three ways of Anglo-Catholic expression? 2. Discuss the advantages and disadvantages of each approach.

Books The Mystical Way in Everyday Life by Karl Rahner 1. What do you think of when you hear the word mystical? 2. Have you ever practiced lectio divina, or “spiritual reading,” as a form of prayer? 3. What shapes your own time spent in meditation?

Cultures Godspell’s Midlife Crisis 1. Discuss the advantages and disadvantages of seeking to contemporize faith and worship.

Catholic Voices Occupy Stewardship 1. What have you found to be the greatest obstacles in applying “redemptive kingdom principles” to your financial stewardship? 2. What are some examples of reasonable goals you might set to begin achieving “just stewardship” in your own life, financial and otherwise?

NEWS | December 4, 2011 Bishop Griswold Reflects on the Church Fond du Lac Bishop Declines Junction Plan Facing Challenges The Bishop of Fond du Lac, Wis., hold my approval The Most. Rev. Frank T. Griswold, has withheld his approval for a junc- of the junctioning,” Presiding Bishop from 1997 to 2006, tion plan with the Diocese of Eau he wrote. cited both the damaged Washington Claire after learning of discrepancies Jacobus and the National Cathedral and the desert in his diocese’s voting. provisional bishop as he reflected on the Episcopal “For complete transparency on of Eau Claire, the Church’s recent challenges. this issue, my intent was to publish Rt. Rev. Edwin M. Speaking with Faith & Leadership, the results in both the clergy and lay Leidel, Jr., had an online publication of Leadership order ballots,” the Rt. Rev. Russell E. worked closely to Education at Duke Divinity School, bring the proposal Griswold first mentioned the cathe- Jacobus wrote to his diocese Nov. 2. Jacobus Close affirmative votes were to their dioceses. dral’s $25 million in reported in Fond du Lac when both “I am aware that this decision will estimated damaged. dioceses gathered Oct. 22: 32-28 bring joy to some and sadness to “What might be the among clergy and 53-51 in the lay others,” Jacobus wrote. symbolic significance order. But a subsequent recount “I pray that we may continue to showed that the lay vote actually work together revitalizing our Dio- Griswold was 53-51 against the plan, the cese, continue to develop, with the bishop wrote. guidance of the Holy Spirit, a good “I have made the decision that it working relationship with Eau “Is it a bad thing to would be imprudent to try to bring Claire, and keep the vision of junc- be forced into exile?” the two dioceses together at this tioning alive as we move forward in - Bishop Frank Griswold time with this uncertainty and divi- the mission and ministry of spread- sion, and have determined to with- ing the Gospel of Jesus Christ.” of this in terms of mainline ego being shattered and dislodged by events? Bede Parry Discloses Results of Tests I’m not happy that the Washington Cathedral is damaged, but is it a bad Bede Parry, who resigned from the “The psychological evaluation had thing to be in some way forced into priesthood amid a lawsuit accusing determined that I had a proclivity to exile and [become] a remnant?” he him of sexual involvement with reoffend with minors. Abbot said. minors, has issued a statement about [Charles] Wright [of Prince of Peace] “To use an image from the Old Tes- his past, including what information called Conception Abbey’s Abbot tament, maybe this is the desert circulated about him before his recep- Gregory Polan with this informa- time. The desert was a period of tion as an Episcopal priest in 2004. tion,” Parry wrote. “Abbot Polan purification and self-knowledge in Parry served as music director and would later share the information order that they were prepared to organist at All Saints’ Church, Las with Robert Stoeckig from the enter the promised land. All the Vegas, Nevada, beginning in 2000. He Catholic Diocese of Las Vegas, Epis- things that happened in the wilder- resigned in late June of this year. copal Bishop Katharine Jefferts ness, the struggle and the suffering, The statement, dated May 7, Schori and the human resources were part of being shaped and appeared Nov. 7 on Deception in department at Mercy Ambulance in formed and being made ready to Conception, a weblog edited by Las Vegas.” enter the promised land, especially Patrick J. Marker. The blog’s name Through the Episcopal Church’s where they could receive it as gift alludes to Conception Abbey, which Office of Public Affairs, Jefferts rather than acquisition.” is the subject of the lawsuit involv- Schori has referred questions about ing Parry. Parry’s reception to a statement Abriefvideoontheweblogshows issued by her successor in Nevada, Parry discussing his history from his the Rt. Rev. Dan Edwards. developed until nearly two decades office at All Saints’ on May 7. “It has been reported that there later, so the assertion in the John Doe In the statement, Parry describes was a psychological examination complaint is dubious. The Diocese of taking a series of psychological tests showing that he was likely to repeat Nevada, however, did have our own in 2000, after he sought to join his offense,” Bishop Edwards wrote independent psychological evaluation Prince of Peace Abbey, a Benedic- July 5. “Reliable testing to predict done by a psychologist and it did not tine monastery in Oceanside, Calif. such sexual abuse was not even indicate any pathology or risk.”

December 4, 2011 • THE LIVING CHURCH 7 The Festival Service of Lessons and Carols at the University of the South in Sewanee, Tenn.

Woodrow Blettel photo Lessons Carols AS ANGLICAN TREASURE &

By Daniel H. Martins

Some have suggested that, if the various tradi- tions within Christianity were to be assigned stewardship of particular portions of the liturgical year, Anglicanism would surely inherit Christmas. Those not formed spiritually in the English-speaking world may wish to debate this point, but few would deny that we “do Christmas” exceptionally well. One of the linchpins of the Anglican observance of the season is the Festival of Lessons and Carols. It originated as a Christmas Eve service in the chapel of King’s College, Cambridge University, in 1918, and continues to thrive there. The live radio broad- cast is heard all over the world. So it is not, all things considered, an ancient tradition, but it is nonetheless a well established and much beloved part of Angli- can devotional culture at Christmastime. In its classic form, the service consists of nine Over time and space, variations on the King’s Col- readings from Scripture, beginning with the Cre- lege archetype have come into being. One of these ation and Fall in Genesis, moving through some of takes the form of AProcessionwithCarolson the Old Testament passages understood by Chris- Advent Sunday, also pioneered by King’s. A signa- tians as foretelling the coming of the Messiah, pro- ture feature of this service is the responsory “I look ceeding then to the familiar Nativity narratives from from afar,” part of the medieval monastic early morn- Luke and Matthew, and concluding with the magis- ing liturgy on the First Sunday of Advent, at the terial paean to the Incarnation — the prologue to beginning of the service, sung by the choir from the John’s gospel. The readings are preceded, inter- rear of the church. The Old Testament readings can spersed, and followed by choral anthems and con- be the same as those used by the Christmas ver- gregational hymns. sion, but the New Testament material, rather than In places that have sophisticated musical focusing on our Lord’s birth, pays attention to the resources, this is an unparalleled opportunity to ministry of John the Baptist as “the prophet of the really “strut” the gems of the Anglican choral tradi- Advent,” and can also nod in an apocalyptic direc- tion. There is an abundance of gorgeous seasonal tion with material that relates to the Second Coming. music written in, or adaptable to, the Anglican choral In an ideal world, Advent Lessons and Carols style, and there is new material being composed would be held at the beginning of Advent, and Christ- every year. But Lessons and Carols can also be done mas Lessons and Carols would be reserved until no quite simply, with familiar hymns and carols that earlier than Christmas Eve, and before the feast of the congregation can sing, and in a variety of musi- the Epiphany on January 6. The rhythm of our sur- cal and ethnic styles. rounding culture, however, militates against this

8 THE LIVING CHURCH • December 4, 2011 ideal, demanding that Christmas be celebrated in first verse, unaccompanied, before being joined by an ever-expanding anticipatory period, all but eclips- the choir, organ, and congregation. Thrilling treble ing the liturgical season of Advent. So another form descants are available for the final verse, which has evolved — a hybrid of the Advent and Christmas helps worshipers anticipate the time when it will be models. This pattern has been laid out in several our privilege and joy to gather around the throne of years of practice in All Saints’ Chapel at the Univer- the exalted Christ and sing his praises day and night. sity of the South in Sewanee, Tennessee, where Les- The hymns and carols are intended to poetically sons and Carols is offered with surpassing beauty illuminate the readings. Sometimes the connection and elegance on the first full weekend in December is obvious. At other times, it can be more subtle. In each year, attracting more than 3,000 people. either case, however, reflective attention to the texts This hybrid format is a sort of compromise as they are sung will yield a reward well worth the between the strict ecclesiastical notion of sacred effort. ! time and the secular world’s understanding of when to celebrate Christmas. It begins in the Advent fash- The Rt. Rev. Daniel H. Martins is Bishop of Spring- ion from King’s, with the Matin Responsory, main- field and a member of the Living Church Founda- taining an Advent “mood” for about half the readings tion. Prayers and readings for both Advent and before surrendering to full Christmas festivity. In a Christmas Lessons and Carols are available in very workable adaptation, it concludes with what The Book of Occasional Services (Church Publish- constitutes the beginning of the service on Christmas ing), The Episcopal Musician’s Handbook (a Living Eve at King’s — the lovely English children’s carol Church Foundation publication), and the collec- Once in Royal David’s City.Asolovoiceintonesthe tion Carols for Choirs (Oxford University Press).

December 4, 2011 • THE LIVING CHURCH 9 Daily Wisdom from Rahner

Review by David M. Baumann nary things,” or their faith will even- dates, but realities infused into our tually become shallow, unrealistic, daily lives. fonewishestoreadthisbookthe and immature before disappearing Rahner, like other writers of spiri- Ibest way, it will take a full year. The altogether. tual classics such as the unknown Mystical Way in Everyday Life pro- Rahner shows this mystical bent author of the 19th-century book The vides a series of reflections for the in the meditations in this book. He Way of a Pilgrim,believesthatall seasons of the liturgical year and spe- takes elements of life, including people have the capacity to be mys- cial occasions in daily life. To get the Christian teaching and practice that tics — that is, to have a deep, soul- most out of it, one definitely ought can easily become unquestioned changing, all-consuming God- not to read it “cover to cover,” but habit even for believers, and makes haunted life; and that the mystical savor each entry alone, giving it time them new. For example, the book way is accessible in and through rou- to make its home in the begins with a section tine experiences. That is, one need reader, take root, and even- Rahner shows for Advent, and the not “leave the world” to be a mystic; tually produce fruit. a mystical first lines in the first one is, or can be, a mystic by virtue of Karl Cardinal Lehmann, meditation are: “It is a being “in” the world. According to who became Karl Rahner’s bent in the strange thing. At the Rahner, in common occurrences assistant in 1964, wrote the meditations beginning of our such as enjoying dinner parties foreword. He explains that in this book. preparation for Christ- around Christmastime and turning the first edition of the book mas, the gospel is (Continued on next page) was published in 1966, and reveals about the end of the world.” Right that it was he who first put the book away, the reader is in fresh territory together, assembling under one cover as he sets out to reflect on a season anumberofobscuretextsthatRah- that has been the subject of many ner had written in the late 1940s and hundreds of books, stories, sermons, 1950s. essays, and newspaper articles. Can From these writings, selected out anything new be said on the subject? of Rahner’s massive corpus, comes a Rahner seems to do so effortlessly. series of brief entries, each from one There are four meditations for to maybe as many as seven pages Advent, five for Christmas, three for long. There are about 50 of them. New Year and Epiphany, one for Reading one a week, even reading Lent, three for Easter, and three for that one several times in a week, will Corpus Christi and Pentecost. Then enable the careful and serious reader there are three on the theme of Love to stretch this short but carefully of God and Neighbor, five on The crafted volume into a full year. One Spirit — The Many Gifts, five for The book’s title, The Mystical Way The Mystery of the Saints, three for in Everyday Life, is well chosen. In Mysteries for Everyday Life. Next is his work Theological Investigations asectioncalledATheologyofEvery- Rahner (1904-84) wrote, “The Chris- day Life with entries for work, walk- tian of the future will be a mystic or ing, sitting down, laughing, etc. he will not exist at all.” This intriguing Finally there are Words for the Start The Mystical Way assertion can provide the starting of the Day. point for understanding the reflec- These subtitles alone show the in Everyday Life tions in The Mystical Way in Every- value of the book even before one Sermons, Prayers, and Essays reads a word of it. In ordinary things By Karl Rahner, S.J. Translated, edited, day Life.IbelievethatwhatRahner and with an introduction by Annemarie means is that serious Christians in like sitting down and laughing one S. Kidder. Orbis. Pp. 199. $20 an increasingly secular and even hos- finds the timeless and eternal reali- tile culture will have to discern the ties of sacramental life and liturgical presence and activity of God in “ordi- season, which are neither habits nor

December 4, 2011 • THE LIVING CHURCH 11 BOOKS

(Continued from previous page) going hungry.” On the theme of Lent, describe himself: he “always sees in the calendar over at the beginning of he further states that “we are suffer- the midst of the everyday that which ayear,thebelieverconfrontsuniver- ing to some degree from a need to be is eternal, earthly events as mirroring sal spiritual realities such as fear, filled and the absence of a carefree, heavenly ones.” And because every- worry, regret, anticipation, and hope. safe life” and “from a sense that God one lives in the everyday, everyone There is really nothing that is purely is far away.” As we go back again to has access to the mirror of the heav- secular; for instance, it is far too sim- the notion that all of life is mystical, enly. ple and therefore misleading to say we can only conclude that in a real The final sentence in Lehmann’s that Christmas is a religious festival way all of life is Lenten. foreword is: “I am firmly convinced but New Year’s Day is worldly. Yet, without any contradiction, that these texts are still — or, better Rahner names and challenges Rahner also notes that the entire yet, are especially today — of the assumptions in habitual spiritual earth is festive. He reflects on the greatest importance, fresh, and exercises such as the keeping of miracle at Cana, and teaches: “The hence so very relevant.” I agree with Lent: “Do we not see a ‘time of fast- son of this woman ... loves humans, him, and can think of no better way ing’ as a slightly dusty ceremony left he who himself is human. He loves to conclude this review. over from the good old days?” Well, people, their earth and their joy, the do we? Is fasting relevant in an age of taste of wine, and the carefree laugh- The Rev. Canon David M. Bau- many needs? In an arresting line, he ter of a childlike heart.” When Rahner mann, SSC, is rector of Blessed muses whether we would be “will- describes John who wrote the Sacrament Church, Placentia, Cali- ing to fast as long as it did not mean gospel, he uses words that can also fornia.

renewal that swept through the Episcopal Church beginning in the 1960s; and a lovingly honest account of her husband, Graham, one of the movement’s great and tragic leaders. This is an accessible, almost conversational book, as though Betty were telling us her story in person —fromhertraditionalSouthernupbringinginNorth Carolina, through her classical music training, mar- riage and family life in the parish rectory at the famous Church of the Redeemer, Houston, to the Pulkinghams’ pilgrimage together around the world as leaders of the Fisherfolk and the subsequent development of the Community of Celebration. Her story covers years in Texas, Coventry, the Isle of Cumbrae in Scotland, and back across the waters to Colorado and finally Aliquippa, Pennsylvania. The scenery and context change but prayer, praise, and faithfulness shine through in each locale. Each chap- ter ends with a verse or two from Holy Scripture, This is My Story,This is My Song putting her story into the context of God’s story. Now in retirement back in her beloved North Car- A Life Journey olina mountains, Betty Pulkingham remains a com- By Betty Pulkingham. WestBow. Pp. 240. $17.95 panion of the Community of Celebration and active communicant of Holy Comforter in Burlington. For Review by C. Christopher Epting those who may wonder how liturgical change, spiritual renewal, and life in community have come This Is My Story, This Is My Song is the charming together in the church’s recent history, this will be autobiography of a gifted composer and contributor informative and pleasurable reading. to our 1982 hymnal and the wider Church’s music; an (The Rt. Rev.) C. Christopher Epting insider’s view of the charismatic and spiritual Davenport, Iowa

12 THE LIVING CHURCH • December 4, 2011 The Persistence

Why Traditional Anglo- of Memory Catholicism Will Abide

By John D. Alexander and Phoebe Pettingell

straditionalAnglo-Catholicismathingofthepast?Manypeopletoday Iseem to fear or hope so. In recent years, many of its adherents have left the Episcopal Church for such bodies as the Anglican Church of North America (ACNA) or the Roman Catholic Ordinariate. The rhetoric heralding the demise of traditional Anglo-Catholicism within the official Anglican Communion is at its most strident among those departing. But even some Anglo-Catholics who show no intention of leaving sound repeated notes of demoralization (Continued on next page)

December 4, 2011 • THE LIVING CHURCH 13 The Persistence of Memory

(Continued from previous page) and despair, apparently believing that we are cer- unity with the Roman Catholic Church in the West, and tainly the last generation, and après nous, le deluge! its subsequent departure from many aspects of its pre- We believe, however, that Anglo-Catholicism rep- Reformation heritage. The second, counterbalancing resents an identity too deeply woven into the fabric the first, is Anglicanism’s retention of key markers of Anglicanism simply to disappear. The term “tra- both of continuity with its pre-Reformation past, ditional Anglo-Catholicism” signifies not just a par- and of continuing commonality with the Catholic ticular position on certain narrowly defined issues Churches of the East and West, including a line of such as the ordination of women — these issues bishops in apostolic succession, and a fixed liturgy change from generation to generation — but rather a giving central place to the sacraments as objective comprehensive outlook grounded in a Catholic view of means of grace. The third feature is the subordina- the Christian past and the ecumenical present. We tion of the Church to the state in England — and, believe that as long as Anglicanism itself survives, new more broadly, of Anglicanism itself to the prevailing individuals and groups will be drawn to the Anglo- secular culture in other countries — leaving it vul- Catholic way. nerable to various anti-Catholic influences both In recent years, various writers have produced valu- inside and outside the Church. able historical studies yielding many new insights into This threefold structural combination makes Anglican Catholicism. Yet much of this writing reflects almost inevitable the emergence of parties and historicist assumptions: that is, it emphasizes what is movements perceiving a call to defend, preserve, contingent, particular, unique, and unrepeatable in his- and affirm both the essential continuity of Angli- tory. And from this viewpoint there is no assur- canism with its pre-Reformation ance that just because Anglo-Catholic move- An enduring role Catholic past and its continuing ments have flourished in the past they are likely for Anglo-Catholic shared heritage with Roman to do so in the future; new historical circum- Catholicism and Eastern Ortho- stances could well result in the decline and dis- witness is doxy. Taking on the role of advo- appearance of Anglo-Catholicism altogether. built into the cates for Anglicanism’s Catholic We propose a deeper level of analysis. Bor- systemic structure identity, Anglo-Catholic move- rowing terms from the structural-functionalist of Anglicanism ments have periodically served school of sociology, our focus is on Anglo- as a catalyst for far-reaching the- Catholicism as a functional component within itself. ological, liturgical, and spiritual the structure of Anglicanism; or, borrowing an renewal in the life of the Angli- image from family systems theory, as a defined role can Communion. within the Anglican family system. In other words, An enduring role for Anglo-Catholic witness is something inherent in Anglicanism itself tends in dif- thus built into the systemic structure of Anglicanism ferent ways at different times and in different places to itself. Those who have fulfilled this role to varying call into existence some form of Anglo-Catholic move- degrees include such figures as Richard Hooker, ment. We are not saying that the emergence of such a Lancelot Andrewes, the Caroline Divines, the High- movement is inevitable or necessary in deterministic Church Party of the 18th century, the Tractarians and terms. We are saying that when we consider Anglican- Ritualists of the 19th century, and the various Anglo- ism as a structure or system,thenaclearspacecomes Catholic movements of the 20th and 21st centuries. into view within it for an Anglo-Catholic function or Scholars have debated the extent to which these role.Andinanygivenepoch,certainindividualsand parties and movements represent a continuous groups are likely to perceive the need for this role and stream of “High Church” tradition, or a discontinu- step forward to fill it. ous series of discrete responses to the circumstances of each era. Another possibility, however, is Anglo-Catholicism’s Role that despite their many discontinuities they all Three key structural features have combined in most emerged to fulfill more or less the same function or periods of Anglican history to call forth some form of role within the total Anglican system. Regardless of Anglo-Catholic movement. The first is the separation of who steps into or out of it, the role persists and the Church of England in the 16th century from visible keeps on attracting adherents in new generations.

14 THE LIVING CHURCH • December 4, 2011 The Three Ways of Anglo-Catholicism The Anglo-Catholic role often entails distinct challenges. At certain periods, the church comes under pressure from the secular culture to accommodate demands that compromise its essential Catholic identity; and to the extent that the church’s decision-making structures yield to these pressures, traditional Anglo-Catholics find themselves in an awkward minority position, often dis- senting in significant ways from the Anglican mainstream. Under these circumstances, Anglo-Catholics tend to move in one of three ways: secession, accommodation, or witness. In terms of the methodology developed by the sociologist Max Weber, these three ways represent “ideal types” of Anglo-Catholic vocation. Thus, we do not claim that any individual precisely conforms to the type in all respects. On the contrary, actual people at best approximate to one Gifts of God of the types, and many combine fea- by Patricia Swift tures of more than one. Moreover, while our own preference is clearly for the third way, we recognize that Gifts of God introduces Jesus Christ to many Anglo-Catholics have been the student through The Holy Bible. The called to follow the first and second text presents a brief history of the Epis- ways, and have done so with integrity. copal Church and its Book of Common Prayer. This booklet looks at the sacra- Secession ments and considers life. Living in an Anglican church in which the Catholic principle is not All of this is done in a friendly eight week course that encourages always in the ascendant, and is as it prepares the learner for confirmation or reaffirmation. sometimes compromised and vio- lated, certain people eventually give up on the whole Anglo-Catholic Soft cover, 75 Pages project and end up going to Rome, Orthodoxy, or some form of “con- $12.00 (plus shipping & handling) tinuing” Anglicanism, where, they feel, Catholicism is more fully Now available through Trafford Publishing embodied and realized in practice. Secession’s best known historical www.trafford.com or Toll-Free 1-888-232-4444 (Continued on next page)

December 4, 2011 • THE LIVING CHURCH 15 The Persistence of Memory

(Continued from previous page) exemplar is John Henry Newman, who converted to experienced the same tension as did Newman Roman Catholicism in 1845 after having served for between Catholic principles and official Anglican- more than a decade as a chief spokesman for the ism. But instead of going to Rome, they opted to Tractarian movement. The reasons for Newman’s ameliorate the tension by compromising with the conversion are complex and much debated. In part dominant Anglican culture — even when doing so the trajectory was theological. By the summer of meant adopting positions at odds with accepted 1839, he had begun to wonder whether Anglicanism understandings of the Catholic tradition as received occupied a position similar to that of Donatism and in contemporary Roman Catholicism, Eastern Ortho- other heresies in the early Church. His subsequent doxy, and the developing Anglo-Catholic movement. explorations of this question certainly contributed to One historical exemplar is William Alexander, his eventual submission to Rome. Bishop of Derry (1867-96) and Archbishop of Another significant factor, however, was New- Armagh (1896-1911). Today remem- man’s growing disillusionment with the bishops of bered mainly as the husband of the the Church of England. In Tracts for the Times, he hymn writer Cecil Frances Alexan- had upheld the episcopate as the principle of the der, he was in his own time a famous Church’s apostolicity and catholicity. So, when the preacher, theologian, and author. bishops acted in ways that he deemed uncatholic, The son of an Anglican clergyman in the underlying foundations of his position seemed Ireland, Alexander was educated at fatally undermined. For Newman, Oxford, where in the early 1840s he it was not enough to have the came under the sway of Newman, freedom to promote the Catholic listening to his sermons in the Uni- faith as a source of renewal versity Church of Saint Mary the Vir- Alexander within a Church of England gin, and on several occasions visiting Littlemore whose bishops remained luke- (although he never met Newman). When his hero warm if not hostile. He wanted went over, Alexander wrote his parents that he was instead to belong to a Church abandoning his studies and returning to Ireland to be that authoritatively embraced received into the Roman Catholic Church. But on the and taught what he took to be the first leg of the journey, he encountered a motherly faith in its fullness. In other Quaker woman who persuaded him to reexamine Newman words, what ultimately proved the issue. intolerable for Newman was what we have described Deciding after a night’s vigil in Birmingham that as the tension between the Anglo-Catholic role the church of the English Reformers was the true within the wider Anglican system and the actions of one, Alexander eventually returned to Oxford, com- that system’s official decision-making structures. pleted his studies, and was ordained in Ireland in For Newman, and for many of his followers, the 1847. He came to believe that the Oxford Movement only way to resolve that tension was to go else- had failed to understand the real force of the Refor- where in search of the True Church. mation, having been led astray by a superficial reading of the early Church Fathers. In his episcopal career, Alexander rendered outstanding service to the Church of Ireland, helping guide it through the Accommodation herculean task of reorganization following dises- Newman’s secession engendered a deep crisis tablishment in 1871, and fending off subsequent among his disciples. Many followed him into the ultra-Evangelical attempts to rewrite the Irish Prayer Roman Catholic Church. Others, like Mark Pattison, Book. At the same time, however, he condemned the became disillusioned and repudiated not only Trac- growing Ritualist Movement in England. Although tarianism but also orthodox Christianity in any form. known all his life as a “High Churchman,” his church- Still others reassessed their relationship with Trac- manship was of a variety that did not hinder his tarianism and retreated into more mainstream forms preferment in the staunchly Protestant atmosphere of churchmanship. These erstwhile Tractarians of Irish Anglicanism. Alexander was a remarkable

16 THE LIVING CHURCH • December 4, 2011 figure who deserves more attention desire to see one’s party winning parenthesis in my life; and I have than he has received in the century against the opposition, he wrote: now returned again to my old since his death. Yet his accommo- views such as I had before. At the dation to the church of his era ulti- Ilooknowuponmytimewith time of the great Oxford Movement mately cut him off from the devel- Newman and Pusey as a sort of (Continued on next page) oping Anglo-Catholic tradition to which he had been attracted in his youth. Witness Other Anglo-Catholics opt against CALL Center for Anglican Learning & Leadership both secession and accommodation. They accept that their status will probably remain that of a minority, Understanding THE ANGLICAN COVENANT and that their relationships with the % What does it say? power structures of official Angli- the Anglican % What does it mean? canism will often be marked by a % What would be its impact? dialectical tension that is sometimes Covenant % Do we give or withhold assent? creative but at other times destruc- Now, you can guide your congregation THE FIRST IN A SERIES tive. They embrace their vocation as in a discussion of the proposed Anglican one of witnessing to Catholic faith OF EPISCOPAL DIALOGUES, Covenant with help from eminent church and order in the midst of an ecclesi- a video series engaging scholars. astical environment that is not always the critical issues facing the receptive to their message. John Episcopal Church today Here are your tools: Keble and Edward Bou- with % A copy of the document verie Pusey stand as the Dr. Dan Joslyn-Siemiatkoski, % A Study Guide to structure your archetypal exponents. The Rev. Dr. Ruth Meyers discussion Although Keble inad- % A video commentary and explication and The Rev. Dr. John Kater vertently made himself of the text the Oxford movement’s of CDSP, % A video of two Church scholars John the Baptist with and Dr. Christopher Wells, discussing the impact of the proposal on the worldwide Anglican Communion his 1833 Assize sermon executive director of the % A video of two scholars debating the Living Church Foundation, on “National Apostasy,” pros and cons of assenting to the moderated by Keble for the next 12 years proposed covenant, moderated by a Newman became its the Rev. Dr. Monrelle Williams parish priest inspiration and leader. Newman’s final sermon at St. Mary’s, Littlemore, on September 25, 1843, was “The Parting of Friends,” and it broke hearts because he inspired love in those he had led. Yet Keble, who felt the pang more sharply than most, had no doubts about the cause they had struggled for. Later, at the time of the The entire tool kit Gorham Judgment (1850), he for an introductory price of just $35 declared: “If the Church of England To Order: were to fail, it should be found in my visit www.cdsp.edu/center_dialogues.php parish.” In old age, musing on the or contact CALL, 510-204-0704.

December 4, 2011 • THE LIVING CHURCH 17 The Persistence of Memory

(Continued from previous page) … Pusey and Newman were full of the wonderful Church wrote: “With all the terrible losses of 1845, I progress and success of the Movement — where I am not sure that without [Keble and Pusey] we had always been taught that the truth must be unpop- should have done as well as we have. They awed ular and despised, and to make confession for it was people and made them think, and gave time for the all that one could do; but I see that I was fairly car- latent strength of the church to grow quietly.” ried off my legs by the sanguine Dean Church’s words highlight a key paradox of views they held. this third way. Those Anglo-Catholics who perse- vered in their vocation of witness precisely when the Disappointment shook Keble success of their project seemed most hopeless and least of the Tractarians because he futile often turned out to be the catalysts of the most understood from the beginning that profound transformations of the wider Anglican tra- worldly success rarely attends spiri- dition — in areas as diverse as church architecture, tual movements. Quietly, he contin- liturgical renewal, spiritual practices, theological ued his witness from his country par- reflection, and ecumenical dialogue. While tradi- Pusey sonage, certain that he was part of an tional Anglo-Catholics are often made to feel that the ever-renewing aspect of Anglicanism. best they can do is simply survive in their own With the departure of Newman, leadership of the enclaves, their witness contributes in hidden ways to movement effectively passed to Edward Bouverie the renewal of Anglicanism within an ever-expand- Pusey. He became, in the popular imagination, the ing ecumenical horizon. face of post-Tractarian Anglo-Catholicism, from which the satirical Victorian press scornfully coined the terms “Puseyism” and “Puseyites.” While Pusey felt Concluding Reflections that Newman’s defection had occurred in part The three ways of Anglo-Catholicism continue to because his church “did not know how to use him,” play out today. Those following the first way include he never contemplated a like move even when he some who continue to opt directly for Rome or found himself similarly censured by those in author- Orthodoxy, while others leave for the ACNA or the ity. Ironically, his own deep sense of unworthiness, Ordinariate. Others follow the second way by trying to which welcomed personal humiliation, protected construct an accommodating form of Anglo-Catholi- him from the sense of hurt and rejection that cism that minimizes tensions with mainstream liberal afflicted Newman. Anglicanism while emphasizing differences with con- Pusey is largely responsible for reviving the doctrine of the Real Presence in the Eucharist — yet he was ambivalent “With all the terrible losses of 1845, I am about those who understood it as a rea- son for reviving ritual and gothic archi- not sure that without [Keble and Pusey] tecture. Nonetheless, he outwardly sup- we should have done as well as we have. ported them in their fierce battles with the establishment, while inwardly They awed people and made them think, uncertain such matters were worth the controversies they caused. Pusey’s and gave time for the latent strength steadfast use of his gifts, scholarship, of the church to grow quietly.” vision, and holiness in the service of the church’s revival most probably — Dean Church stunted his own academic reputation as one of the original minds of his age, but its benefit to an enduring identity for Catholic temporary Roman Catholicism, Eastern Orthodoxy, Anglicanism remains immeasurable. and indeed traditional Anglo-Catholicism. And the Recalling the secession of Newman and his disci- third way is exemplified by those traditional Anglo- ples more than 40 years later, Dean Richard W. Catholics who have announced their intention to

18 THE LIVING CHURCH • December 4, 2011 remain even while acknowledging inherited from its pre-Reformation The Rev. John D. Alexander is that doing so is liable to entail certain past and which it continues to share rector of St. Stephen’s Church in ambiguities and tensions in their rela- with its Roman Catholic and Eastern Providence, Rhode Island. He is tions with the structures of official Orthodox sisters. This vision is suf- pursuing doctoral studies in Anglicanism. ficiently compelling to ensure that Christian social ethics at Boston In every generation since at least third-way Anglo-Catholicism will University. the 1840s, some Anglo-Catholics continue to emerge in each genera- have concluded that they were living tion as an abiding — and often trans- Phoebe Pettingell is a literary through the final crisis of Anglican- forming — feature of the total Angli- critic, liturgical writer and editor, ism and that the Anglo-Catholic proj- can landscape. ! and parishioner of St. Stephen’s. ect was no longer viable. Yet, to their surprise, Anglo-Catholicism always continued without them after they left. The recent round of departures NOTICE: MOVING SERVICES has often been marked by a desire to carry on some form of Anglo- Catholic tradition outside official Skip Higgins Anglicanism. But if we are correct that Anglo-Catholicism is defined at 877-477-8177 least in part by its structural role www.customovers.com within the wider Anglican system, then it inevitably becomes some- “Moving Episcopal clergy to new ministries since 1982.” x Clergy discounts xOnly one survey/ 3 estimates x Major van lines represented thing else when removed from the x Full value protection plans x $200/Day late pick-up/late delivery penalty* context of that system. In particular, x Internet satellite tracking x 24/7 cell phone contact to assure your peace of mind it is unclear that the Roman Catholic Ordinariate can succeed in its stated CUSTOM MOVERS - FHWA Lic. # MC370752 * Certain Restrictions Apply. aim of preserving the Anglican pat- rimony within Roman Catholicism. We wonder if such a structure is not liable to produce a tertium quid — ahybrid“thirdthing”—thatisnei- ther truly Anglican nor fully Catholic, and which may be shaped more by what it is reacting against than by Discovering any positive vision of the Church. Despite significant challenges, tra- the ditional Anglo-Catholicism is not going to disappear from the Angli- Treasure can Communion, for it represents not simply a historically contingent party, movement, or tradition, but Within rather a structurally defined role or function within the total Anglican a new book for spiritual directors, clergy & individuals system. To borrow the title of the by R. Carroll Travis Salvador Dalí painting, traditional A comprehensive resource for journaling & small group work: Anglo-Catholicism expresses the exploring the sources of meaning, wisdom and joy persistence of memory within Angli- examining classical Christian practices from a Jungian perspective canism — specifically, the memory Includes CD with audio-meditations, images and five part intro series of the heritage that Anglicanism has to sample and order the book, go to: www.discoveringthetreasurewithin.com w di i h i hi December 4, 2011 • THE LIVING CHURCH 19 Scenes from the Broadway revival of Godspell at the Circle in the Square Theater, New York. Jeremy Daniel photos

Godspell’s Midlife Crisis

By Retta Blaney polines. This is what we do at my health club in Urban Rebounding, a vigorous hour of odspell is showing its age, at least as working out while jumping on individual tram- Grepresented by director Daniel Gold- polines. The performance was about as stein’s production at New York’s Circle in the involving as watching someone else exer- Square Theatre. This first Broadway revival of cising. The song “All Good Gifts,” presented the beloved 1971 rock musical is like a mid- simply and led by Telly Leung, was the dle-aged person trying to recapture youth. In exception. people’s daily life the result is sad to see. The fitness center motif continued with Here it’s just boring. Goldstein’s bizarre staging of the Last Supper What seemed fresh and light 40 years ago around a hot tub. What is the possible signif- —20-somethingactorscavortingincolorful icance of that? Maybe if they had all hopped ragtag costumes singing and acting out in it might have made a kinky point about Jesus’ parables, with him leading and joining communion and fellowship. As it was, Jesus in the fun — now seems like a church pageant and the disciples sat there passing around aimed at getting the youth group more inter- some pita bread and a chalice while the water ested in religion. Nothing in this revival is of bubbled and steamed in front of them. Broadway quality except the songs, which It’s a shame this production is so limp, were adapted by composer/lyricist Stephen because Godspell meant a great deal to Schwartz from the Episcopal hymnal and bib- many people. It ran for five years Off-Broad- lical passages from the Gospel of Matthew. way before transferring in 1976 to the Great Even the songs suffer here because of White Way, where it ran for another year. It choreographer Christopher Gattelli’s formu- has been produced widely throughout the laic dance moves, which in the case of the world and its song “Long Live God” show’s breakout hit, “Day by Day,” look more appeared in many a folk Mass until the late like a cardio class warm-up. I also thought of 1980s. “Day by Day,” based on a 13th-cen- the gym during “We Beseech Thee,” which tury prayer, spent 14 weeks on Billboard’s CULTURES had cast members bouncing on mini-tram- Hot 100 chart. Godspell even had the dis-

20 THE LIVING CHURCH • December 4, 2011 tinction of breaking the color barrier in South Africa when, in 1974 at composer Stephen Schwartz’s insistence, an integrated cast per- formed it for an integrated audience. The audience at Circle in the Square was largely middle-aged, probably baby boomers with great memories of the show. The revival’s marketers must want to attract younger audiences, because ads mention that Schwartz also composed Wicked (2003), which still plays to large audiences at the theatre next door. I wonder, though, if today’s generation can be drawn to this story about cathedral and wrote and staged liturgical the teachings of Jesus after having cut their drama there. Lisa Schubert, St. John’s vice musical theatre teeth on The Book of Mor- president for events, marketing and commu- mon,whichfeaturesasongaboutfemale nications, said the cathedral has received genital mutilation, and a hit from several years annual royalties of $50,000 to $75,000 during ago, Spring Awakening,inwhichtheyoung the past decade. The royalties support the characters were either talking about sex, hav- cathedral’s arts program. With that in mind, ing sex or masturbating. despite the musical’s current failings, long Godspell was conceived and originally live Godspell! ! directed by John-Michael Tebelak, who died of a heart attack in 1985. He left his royalties to the Cathedral Church of St. John the Retta Blaney is the author of Working on the Divine, where he was an artist in residence. Inside: The Spiritual Life Through the Eyes of Tebelak began Godspell as his master’s the- Actors,whichincludesinterviewswithKristin sis at Carnegie Mellon, where he met Chenoweth, Edward Herrmann, Liam Nee- Schwartz. Later he was dramaturge at the son, Phylicia Rashad and Vanessa Williams.

December 4, 2011 • THE LIVING CHURCH 21 CATHOLIC VOICES

By Benjamin D. Grizzle

lthough the Occupy Wall Street A movement aspires to offer a transformational critique of the global economy, it suffers from an incoherent worldview lacking connection to the nourishing roots of theology and economic history. One of God’s prevailing concerns in Scripture, pragmatically elaborating on salvation itself, is that his people might understand the principles of good stewardship: long inventories of goods and treasure crowd the Old Testament histories; prophet after prophet rails against the way God’s people misappropriate their spiritual and material inheritance; and Jesus’ parables are chockablock with commercial metaphors about talents, servants, managers, work- ers, wages. Even the eschatology of sin and redemption is articulated in commercial terms in Proverbs 10 and Romans 6: “Sin pays its servants: the wage is death” (J.B. Phillips trans.). We know God’s character is one of perfect justice and total grace, which poses a pragmatic challenge to those of us operating in financial markets: In an unjust world of limited resources, how do we work to incarnate redemptive kingdom principles in the way we create and manage wealth? Isuspectmanyculturallyexposed but less than biblically fluent Chris-

David Shankbone/Wikimedia Commons photo tians might be surprised that the king- A demonstrator at Zuccotti Park in New York City on Nov. 2, Day 47 of Occupy Wall Street. dom of God described in Scripture is not an egalitarian utopia. Yes, there is “neither Jew nor Gentile, neither slave nor free, nor is there male and female.” But there will still be a first OCCUPY and a last and a seat of honor, although the seating plan may con- found our worldly expectations. While we take comfort from the Stewardship parable of all servants paid equally at closing time, we cannot escape the

22 THE LIVING CHURCH • December 4, 2011 master’s ruling in the parable of the looning balance sheets have encour- responsible, or capable than their cit- bags of gold in Matthew 25: “To all aged new loans to parties the izens. While I lay the toxic cycle of those who have, more will be given, “greedy banks” would not generally moral hazard squarely at the feet of and they will have an abundance; but have lent to of their own volition. governments for distorting the fierce from those who have nothing, even These GSEs promise to buy much of accountability of the market, that what they have will be taken away.” the debt generated by leaves the finger of blame Jesus treats stewardship with far politically evocative but It was only a pointing uncomfortably greater seriousness than most mod- generally not credit- matter of time back at all of us who ern churches and governments: unpro- worthy groups — veter- elected our leaders, spent ductive trees are not given tenure for ans, students, low- until Americans money we did not have, occupying space in the garden, but income and first-time were not and borrowed money on a rather cut down and thrown in the fire. homebuyers, farmers in producing enough promise we had no plan or Occupiers’ primary outrage seems a rapidly industrializing of what other ability to keep. Bankers to be against poor stewardship. They economy. While a case may be the one percent, use the language of “increasing can certainly be made countries wanted but they are hardly tyrants. inequality,” but more precisely they for using government to to buy or own. Rather, they were respond- may object to the unreliable correla- encourage constructive ing to the rapacious de- tion between productivity and com- behavior or to help disadvantaged mands of four generations of citizens pensation. Few resented Steve Jobs groups, there are ways to do this living beyond their means — a his- his wealth, given the value created by without so profoundly distorting the torical perspective, and humble Apple, but who does not resent golden economy. admission, conspicuously lacking parachutes paid out to senior execu- Because of this mechanism for among the occupiers. The moral sua- tives of unprofitable, much less failed, extending private consumption sion of the occupiers would increase companies? Occupiers will garner beyond the limits of individuals’ pro- geometrically if they were to point powerful and unexpected allies — big ductivity, it was only a matter of time even a single finger at the one group shareholders, hedge funds, and until Americans were not producing they can change: themselves, the 99 activist investors — if they use this enough of what other countries percent they claim to represent. language of just stewardship rather wanted to buy or own. And so we had For occupiers to produce the last- than a resentful Robin Hood rhetoric. to begin consuming and investing in ing cultural shift I believe many truly In trying to uncover the causes of their resources, which led to our cur- desire, they must graft themselves to today’s crisis, occupiers would also rent massive budget, trade, and the deep roots of the biblical do well to apply their axe to the account deficits. The dollar’s dramatic prophetic tradition, by reminding all roots of the problem, which an even devaluation and hyper-inflation in the of us — the 100 percent — of our cursory study of economic history 1970s should have been a wakeup call role in laying the foundations of this would reveal is hardly the promi- that we had dangerously eroded the crisis. Then, casting in stark terms nent branch of banker malevolence. “full faith and credit” of the world in the consequences of continued com- During the last Great Depression, our nation. But the pattern of endless placency, they should deploy the people and governments wanted to entitlement expansion, periodic dis- language of stewardship to outline a consume more and grow faster than cretionary military intervention, and practicable alternative to the abyss their productivity allowed. If you are increasing idolatry and encourage- into which we now stare: lest we be unwilling to accept the financial lim- ment of private sector consumption found asleep when the master its of your own productivity, you has continued to the point where we returns, or cast fruitless into the fire borrow. But from whom? Contrary are today: a cancer of debt permeates for our carelessness with what we to populist belief, the private sector most of society, and at least two gen- were entrusted. ! is not generally eager to lend to par- erations of people are confused by, ties lacking income, assets or col- and even angry at, the suggestion that Benjamin D. Grizzle, who has lateral. Consequently, ever since apersonornation’squalityoflifebe worked in finance for nearly nine Franklin D. Roosevelt created “gov- constrained by its ability to pay for years, leads a macro-market sales ernment sponsored entities” (like the cost of its lifestyle. team in London and is warden of a Fannie Mae), GSEs and their bal- Governments are no more moral, Church of England mission.

December 4, 2011 • THE LIVING CHURCH 23