THE October 9, 2011 [IVING CHURCH CATHOLIC EVANGELICAL ECUMENICAL

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------·------.....-· FALL BOOK. & MUSIC ISSUE ' I • • • The Story of Handel's Messiah New biography of John Stott

ALSO IN THIS ISSUE: Bishop Victoria Matthews on the Covenant □ ONE-YEAR print subscription - $39 □ ONE-YEAR online subscription - $30

Parish Name ------□ MC/VISA Name ------Card # ______Address ------City ______Exp.Date __ 3-digit code_ State ___ __ Zip___ Phone( _ ) ______Signature ______Email------NOTE: PLEASEFILL IN C REDITCARD BILLINGINFORMATION □ Check IF DIFFERENTFROM ADDRESSABO VE. Make checks payable to: Billing Name ______The Living Church Foundation Billing Address ______P.O. Box 514036 Milwaukee , WI 53203-3436 City , State , Zi______1 THE S.D.G. The cover of this issue highlights the LIVING inscription S.D.G. (Safi Dea Gloria: glory to God alone), affixed by George Frideric Handel to many of his compo­ CHURGH sitions. This is a humbling note: the acclaimed composer, whose work has stood the test of two and a half cen­ THIS ISSUE I October 9, 2011 turies, directs our attention not to him­ self but to the Trinity whom he NEWS worshiped. True, even atheists glorify 4 Seven Nominees in Central Florida God by crafting works of truth and beauty. The greater achievement FEATURES occurs when artists, as they transform 8 The Principled Floater raw materials into a new creation, give By Alister Chapman due credit to the original Artist. 19 OUR UNITY IN CHRIST series Greeting the Saints By Victoria Matthews BOOKS 11 Handel's Messiah by Calvin R. Stapert Review by David Heetderks The Worship Architect by Constance M. Cherry Review by Pierre W. Whalon 14 Three books on death and dying by Thomas G. Long, Rob Moll and Kerry Walters Review by Richard Kew

CATHOLIC VOICES 20 The Authority of General Convention: A Conversation, Part 2 By R. William Franklin and Ephraim Radner OTHER DEPARTMENTS 16 Cultures 26 Letters 28 Sunday's Readings 30 People & Places

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

October 9, 2011 • THE LIVING CHURCH 3 NEWS October 9, 2011

CentralFlorida Nominees Face Many Questions

As the Diocese of Central Florida a posture of faith and commitment would encourage everyone to be searches for its fourth bishop, seven to Christ ," Davis wrote. "My pastoral baptized so that they can come to nominees reflect its primarily evan­ concern, based upon scripture, is know and love the church as I have. gelical identity, although both that if we allow people to At the same time , I cannot imagine Anglo-Catholic and broad­ participate in the Eucharist Jesus denying his love and compas­ church piety also are evident. without this posture of sion to anyone who sought it." The nominees' answers to faith , we are setting them • The Rev. James August Sorvillo, questions posed by the dio­ up for judgment." Sr., rector, Church of the Ascension, cese's standing committee • The Rev. Charles Orlando. "I believe that a movement leave few doubts on what Lindley Holt, rector, St. of relaxing the standards for partic­ they believe about blessing same­ Peter's Episcopal Church and ipating in the sacrament of the sex couples or offering the elements School, Lake Mary. "An open invita­ Eucharist will only minimize the of the Eucharist to the unbaptized. tion to Communion prior to Baptism transformational power that the In answering a question on Com­ represents the application of a sacrament offers," Sorvillo wrote. m union for the unbaptized, most pseudo-gospel of 'inclusion without "My fear is that this extends beyond nominees cited Saint Paul's warning conversion,"' Holt wrote. "Inclusion a simple relaxing of standards. My about partaking of the elements without conversion not only harms fear is that when we entertain this unworthily (1 Cor. 11: 27-33). the body of Christ by jeopardizing movement, we enable people in The nominees' full profiles and our unity in the apostolic faith, it is missing the Baptismal reality - the brief videos are available on the dio­ also spiritually destructive to the actual becoming part of Christ's cese's webpage about the search individuals who receive the false death and resurrection that is inher­ (http://bit.ly/CFLSearch). gospel as ifit were true." ent in the sacrament. This further These are the seven nominees, • The Rev. Timothy Charles Nunez, disconnects people from the mean­ along with portions of how they rector, Church of St. Mary, Belle­ ing of the Eucharist." addressed that question: view. "When we consider the gravity Douglas LeBlanc • The Rev. Canon Gregory Brewer, of the Last Supper and Paul's cau­ rector, Calvary-St. George's Church, tions about sharing the body and Deputies' President New York. "While I am profoundly blood of Christ, a sincere desire to supportive of [parishes] that offer show hospitality does not warrant NominatesVP welcoming hospitality to all who breaking or changing rubrics and The president of the House of would come, I think using that sen­ canons specifically meant to incor­ Deputies has announced that she timent as a justification for open porate sound faith and theology into will nominate a retired cathedral communion is wrongheaded, and a our sacramental life," Nunez wrote. dean to serve as the deputies' vice misuse of the Eucharist that Jesus "All are welcome to repent, wash president only during General Con­ gives us," Brewer wrote. away the old self and rise to new vention 2012. • The Very Rev. Anthony Patrick life in Christ in baptism, the other The Very Rev. H. Scott Kirby - Clark, dean , Cathedral Church of St. dominical sacrament. From its ear­ former dean of Christ Church Cathe­ Luke, Orlando. "The worship of the liest days, the Church did not allow dral, Eau Claire, Wis., and a deputy ancient Church underscored the people who had not yet taken that since 1985 - has agreed to Presi­ sequence of initiation through Holy foundational step of faith to receive dent Bonnie Anderson's request to Baptism and then receiving Holy Holy Communion." fill a vacancy left by the election of Communion," Clark wrote. "Candi­ • The Rev. Mary Alvarez Rosendahl, the Rt. Rev. Brian Prior as Bishop of dates for Holy Baptism did not even rector, Church of the Nativity, Port Minnesota. remain in worship during the Great St. Lucie. "I believe [TEC] and the "At the time of nominations for Thanksgiving." Anglican Communion have been Vice President to serve the House • The Rev. Robert Jonathan Davis, doing this for years since there is while we are in Indianapolis , vicar, Church of the Incarnation, no way to be certain that everyone Deputies are free to nominate others Oviedo; executive director , Canter­ at the altar has been baptized," if they wish, as the decision belongs bury Retreat and Conference Cen­ Rosendahl wrote. "I believe that to the House of Deputies and not to ter. "I see Eucharist on one level as Baptism is called for in scripture and the President," Anderson wrote to a 'covenant meal' approached from is a vital sacrament in this church. I deputies and first alternates.

4 THE LIVING CHURCH • October 9, 2011 Visit livingchurch.org for daily reports of news about the Episcopal Church and the Anglican Commun ion.

BishopsMeet in Conflicted Central Ecu! dor While the House of Bishops met in Matthews of the church's Office of exp enses by 25 perc el t if General Quito, see city of the Diocese of Pastoral Development and the Rt. Convention met every f6ur years and Central Ecuador , the dio cesan Rev. Victor Scantlebury, most recently by 40 percent ifit met every five years. bishop agreed to resign and surren- an assisting bishop in the Diocese of der his autl1ority to Presiding Bishop Chicago . Bishop Jeffer ts Schori Barry Stopfel: Katharin e J efferts Schori by Oct. 1. announ ced that she has appoint ed All other diocesan staff also agreed Scantlebury as interim bishop. Righter 'Chosy Love to resign by that dat e. "They have be en advising me to The Rt. Rev. Luis Fernando Ruiz, a think about my resignation ," Ruiz Over Doctrine' Colombian, was elected by the said, acc ording to an Episcopal The Rt. Rev. Walter Cam eron House of Bishops in 2009, and the News Service report . "I came her e Righter fought in the Battle of th e Hous e of Deputi es approv ed his thinking the Lord had a plan for me, Bulge during World lwar II, but election , despit e protests from but now I don 't know . I am worri ed among Episcopalian s he may be deputi es from Central Ecuador. In about what I will do afterw ard." best known for his soj@urn with the 2005 th e House of Bishops unani - The Rt. Rev. Stacy Sauls, the new Court for the Trial of a/Bishop. mously depos ed the diocese 's pr evi- chief operating officer at the Episco­ Right er, who was th e sev enth ous bishop , the Rt. Rev. Jose Neptali pal Chur ch Center, chall enged the Bishop of Iowa, died Sept. 11 at his Larr ea Moreno , amid charg es of bishops to initiate a churchwide dis­ hom e in Export , east of Pittsbur gh. financial irregulaiiti es. cussion about directing funds to mis- He was 87. Calvary Chur ch, Pitts­ Ruiz met Sept. 20 with Jefferts sion rath er than to administration. burgh , hosted his fune1 ral Sept . 15, Schori, th e Rt. Rev. F. Clayton Sauls said the chur ch could cut its (Continued on next page)

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Octob er 9, 2011 • THE LIVING CHURCH 5 NEWS October 9, 2011

(Continued from previous page) News Analysis and his remains will rest in the parish's columbari um. Here's Your Mitre, Ten bishops brought a presentment against Righter in February 1995 in What's Your Hurry? response to his ordina- The blogosphere is abuzz about a tion of the Rev. Barry Daily Telegraph article Sept. 10 say­ Stopfel as a deacon in ing that Rowan Williams, the 104th the Diocese of Newark, Archbishop of Canterbury, intends to N.J., where Righter was leave office next year for a return to an assisting bishop. A Cambridge University, wher e he majority of bishops taught from 1980 to 1986. Naturally approved sending the enough Lambeth Palac e is not com­ charges to the court. After two hear­ menting on the story. Nor are there ings, the court dismissed the case indications from Cambridge. But that before trial in May 1996and ruled that is to be expected. ordaining an openly gay man was not This would be almost a decade a matter of core doctrine . ahead of his official retir ement age. "Ralph Waldo Emerson referred Archbishop Williams came to Can­ to friendship as 'a masterpiece of terbury at a younger age (52) than nature .' If it can be said that my his immediat e predec essors: George friendship with Bishop Righter was Carey, 56; Robert Runcie, 59; Donald a masterpiece then surely it was of Coggan, 65; Michael Ramsey, 57; and his creation," Stopfel told THELM NG Geoffrey Fisher, 58. Ifhe remained in CHURCH. "In a world where hard office until age 70, he would have power is the idol Walter embodied served longer than those five prede­ the strength gained from persuasion, cessors. Carey broke with precedent kindness and decency." by retiring at 67. Presiding Bishop Katharine Jef­ Circumstantia l factors suggest ferts Schori also paid tribute to there may be substance to the story. Righter. "His ministry will be remem­ First, a decade seems about right as bered for his pastoral heart and his a term for such a demanding role. steadfast willingness to help the Carey and Runcie both served church move beyond old pr ejudices around 10 years. Second, Archbishop into new possibilities ," she said. Williams possesses viabl e alterna­ Walter Righter was born in tives. Few bishops or archbishops Philadelphia in 1923. He completed contemp lating early retirement have degrees at the University of Pitts­ work options. He has the time and ST. WULFSTAN'S burgh (1948) and Berkeley Divinity intelligen ce to fill an academic post BOOKS School at Yale (1951). He was for the remainder of his vocation. Selling rare books of interest to Christians ordained deacon and priest in 1951 Third , no one would be surprised if of the Anglican-E piscopal, Catholic, an d and consecrated as Bishop of Iowa Williams let it be known he has had · Reform ed Traditions , and spreading the in 1972, where he served until 1988. Gosp el (an d other good books) to other s . enough. Bishop Righter was welcomed Known for our extens ive inventory The role of Archbishop of Canter­ of litur gical texts (includin g the Book back to the Diocese of Pittsburgh bury is all but impossible, not least of Common Prayer ) and a thorou gh after the Rt. Rev. Robert W. Duncan collect ion of re ligious anti qu arian because of its political responsibili­ volumes from incunabula to the present. helped found the Anglican Church in ties. The archbishop is second citizen Contact Charles Kester North America and was deposed as after the monarch and occupies a Phone: (479) 582-0249 a bishop of the Episcopal Church. seat in the House of Lords. He is the Email: [email protected] Stopfel added: "Yes, Bishop Walter Primate of all England and joint pres­ We also encoura ge you to view Righter was a good and faithful ser­ ident of the General Synod. He has a a samp ling of our offerings at: vant. That is for certain. Yethe remains diocese and can count on the help of www .biblio.com/bookstore/ my beloved friend because he chose st-wulfstans-books-fayetteville a suffragan bishop, but like his pred­ love over doctrine and life over death." ecessors has always tak en the role

6 THE LIVING CHURCH • October 9, 2011 NEW from Richard Rohr

seriously. Then there are responsi­ Breathing Under Water bilities across the Anglican Com­ munion which have mushroomed in Spirituality and the Twelve Steps the last 30 years. If Archbishop Williams left in 2012 Only people who have suffered in it would give his successor time to some way can save one another . Deep plan the Lambeth Conference of communion and deep compassion is 2018. It is believed that this prospect formed much more by shared pain had an influence on George Carey's than by shared pleasure . decision to retire in 2002. Of Arch­ bishop Williams's five immediate This, says Richard Rohr, is one of the predecessors, only Fisher presided great discoveries of the Twelve Step twice over a Lambeth Conference. Program . He makes a case that the Other factors make a 2012 depar­ Twelve Steps relate well to Christian teaching and can rescue any of us who ture plausible. Next June is the are drowning in addiction and may not Queen's Diamond Jubilee, and the even realize it-and we are all addict­ archbishop would want to see this ed in some way. through. In 2012 General Synod will deal with legislation regarding both ISBN: 978-1-61636-157-0 the proposed Anglican Covenant and Item# : B36157 $15.99 women in the episcopate. Approval of both would provide a plausible segue to a new archbishop. It would be another matter altogether if either Iii ST.ANTHONY MESSENGER PRESS 1-800-488-04888 :00am - 5:00pm ET IIJ 28 W. Liberty St., Cincinnati, OH 45202 Catalog.AmericanCatholic .org measure, or both, failed. In the normal course of events Canterbury tends to swap between the evangelical and Catholic wings Hazardous to one's health? of the church. This would suggest that an evangelical of stature should Reading the Bible for All the Wrong Reasons be in poll position. The Archbishop of York (John Sentamu, 62) and the RUSSELLPREGEANT Bishop of London (Richard Chartres, Pregeant offers a frank, thoughtful 64) are available should the Church discussion of the most common choose a "caretaker." (Bishop and most harmful assumptions Chartres denied the Telegraph's about the Bible, beginning with claim that he has suggested an early retirement for Archbishop Williams.) the expectation that it will always An election to fill a vacancy on speak directly and immediately the Crown Nominations Commis­ as a fortune cookie. He moves sion, caused by the Rev. Canon Tim on to address biblical authority, Dakin being appointed Bishop of the Bible and science, "last days" Winchester, will be hotly contested. The online wagering site Paddy prophecies, and the Bible as Power published odds on 10 possi­ rulebook to beliefs. Then he offers ble successors to Archbishop a clear and compelling vision of Williams, but four are too old or healthy ways to read the Bible. already retired. The list of bishops 978-0-8006-9844-7 152 pp included Sentamu, Chartres, and Paperback, French flaps $14.99 Nick Baines (Bradford), Christopher Cocksworth (Coventry), Stephen Cottrell (Chelmsford) and Graham Kings (Sherborne ). Available wherever books are sold or John Martin, in London l-800-328-4648 • fortresspress.com

October 9, 2011 • THE LIVING CHURCH 7 The Principled Floater

By Alister Chapman could offer that Marx could not. In church debate , Stott was pushed left as he adopted much of the lan­ Reprinte d with permission from Godly Ambition: guage that others were using. One of his favorite John Stott and the Evangelical Movement, due Decem­ phrases, "holy worldliness," he borrowed from Alec ber 1 from Oxford University Press. Vidler, a well-known theological radical. When Stott denounced the pietism of evangelicals, calling it "such tott started to drift left. Both in England and a concentration upon our own interior spiritual life abroad, the debates Stott entered were domi­ and evangelical fellowship as to neglect our responsi­ S nated by voices with a socialist timbre. In the bility for the secular world," he sounded very like the developing world, where Stott spent more and more of very liberal Joseph F1etcher, who in Situation Ethi cs his time after 1970, anticolonialism was alive and kick­ characterized pietism as a preoccupation with one's ing. Marxism was in vogue among those who lan1- own affairs and a resultant tendency to "frown ... upon basted the capitalist imperialism of the West. When all Christian involvement in questions of economic, Stott visited college campuses in places like Latin racial, or political justice." In the nineteenth century, the America, he met students who French politician Francois Guizot noted that many found these ideas very attractive. move from youthful radicalism to conservatism by He told the story of students in middle age; for Stott, it was the other way round. In the Quito who heard a Catholic end, this pushed him to the left of most Anglican evan­ bishop speak of the radicalism of gelicals: he read the left-leaning Guardian while they Jesus and said that if they had read the reliably conservative Daily Telegraph. heard of this Jesus they would One contemporary historian, Edward Norn1an, was never have become Marxists. By sharply critical of Anglican clergy at this point, accus ­ the mid-1970s, Stott was making ing them of modish accommodation to the liberal main­ use of the Marxist language that stream in England. He was frustrated by clergy who was becoming more common in had been educated at exclusive boarding schools , universities worldwide. He knew nothing of the working classes, and yet naively spoke of churches in Europe and believed that their lefty language would endear them to North America "which are more "the masses." In 1963, playwright Michael Frayn bourgeois than Christian, and exhibit not the revolu­ divided Britain's middle classes into carnivores, who tionary ethic of the kingdom of God but the prudential were confident that "if God had not wished them to ethic of middleclass [sic] respectability." He led at least prey upon all smaller and weaker creatures without one mission under the title "The Revolution of Jesus scruple he would not have made them as they are," and Christ." As he opened his eyes to global poverty, he was herbivores, "gentle run1inants, who look out from the ready to hear the critique of Western capitalism that lush pastures which are their natural station in life non-Western Christians made. He made his already with eyes full of sorrow for less fortunate creatures, spartan lifestyle even more so and urged others to do guiltily conscious of their advantages." Stott's expe ri­ the same, both out of conviction and in the hope that ence and his reading of the Bible made him one of the the church might win the attention of people "disillu­ latter , and subject to Nonnan's censure . sioned with materialism." All this placed him on the left However, Norman's own conservatism made him of most American evangelical leaders, who were keen uncharitable, and it would be wrong to see Stott as a to defend capitalism during the Cold War. Billy Gra­ pathetic, left-leaning clergyman. Norman was not very ham's wife and mother-of-five Ruth Bell Graham saw interested in the variety of things that Christian leaders this peripatetic bachelor's call for Christians to live were attempting to do by adopting the language of the more simply as "a bit self-righteous and precious." left. In Stott's case, he was more interested in relating In England too, Stott gravitated to the left and to students in places like India than blue-collar work­ thought he saw opportunities for evangelism. Speaking ers at home. And although some clergy pontificated on Radio Merseyside in 1973 Stott argued that many of about the needs of people they hardly knew, Stott the views of Jin1my Reid, the Communist leader of spent countless hours listening to students during his Glasgow's shipyard workers, were very Christian, evangelistic missions overseas (his knowledge of before suggesting that there were things that Jesus British workers was a good deal more shaky). In addi-

8 THE LIVING CHURCH • October 9. 2011 Stott's desire to be faithful to the ancient text and brief, Stott defended a degree of difference between thoroughly up to date genders, within a rubric of full equality, and to argue made things very tricky. that part of that difference consisted in male leader­ ship. Here was an issue on which Stott's interpretation of Scripture changed over time. He always took seri­ ously the Bible's teaching on male headship, but what that meant altered. In an article in 1963, for example, he interpreted 1 Corinthians 11 to mean that man had tion, there were issues on which Stott remained res­ authority over woman, following up his exposition olutely conservative. He was open to critiques of cap­ with the bald statement, "You may not like this, but it italism in large part because the Hebrew prophets rou ­ is the plain teaching of Scripture." By the mid-1980s, tinely vilified those who exploited or ignored the poor; however, he had toned down his language and was talk­ but if Stott believed that the Bible contradicted liberal ing about male responsibility. When it came to the mores, he went with the Bible. ordination of women, he balanced these convictions Homosexuality was one such issue. There was no about equality and headship: writing in 1984, he was in way Stott could get around the biblical texts on the sub­ favor of female clergy, but only in a congregation that ject, and submitting to the Bible's authority was of had more than one ordained minister and where the greater importance than any potential evangelistic woman concerned would not have ultimate authority. edge. In his chapter on the subject in his major book on Female senior ministers or bishops were, therefore, out social ethics, Issues Facing Christians Today, Stott of the question - although by then Stott lived not only said he was writing not for non-Christians, "who reject with a queen as head of his church but with Margaret the lordship of Jesus Christ, but rather [for] those who Thatcher as head of his country's government. By 2006, earnestly desire to submit to it, believe that he exer­ with many female senior ministers and several female cises it through Scripture, want to understand what bishops in the Anglican communion, he had softened light Scripture throws on this topic , and have a pre­ further: male headship was still the ideal , but there was disposition to seek God's grace to follow his will when "no a priori reason why women should not be ordained it is known." Stott stressed that everyone sinned sex­ or consecrated [as bishops]." Yet his position seemed ually, acknowledged that there was a difference confused, for he still believed male headship was "the between homosexual orientation and practice (the for­ ideal arrangement." Stott's desire to be faithful to the mer was blameless), and noted that not every sin was ancient text and thoroughly up to date made things a crime, but in the end argued that God's Word pro­ very tricky. On this issue, the Bible's emphasis on scribed homosexual acts. Many of his readers would human equality and the diversity of what it said about have agreed: when some English clergy had called for women in tl1e church gave Stott more interpretive the decriminalization of homosexuality in the 1950s room than he had in the case of homosexuality, but and 1960s, many ordinary members of the Church of there was still a fundamental biblical conservatism England were horrified. But Stott was addressing an that would not permit him to endorse functional equal­ educated audience, most of whom had spent time in ity without qualification . the more liberal atmosphere of British and other uni­ It is noteworthy that Stott's position on women's versities, and so he was especially sensitive on this ordination stood in the middle of divergent evangelical issue. He was no closeted cultural warrior. As David positions on the matter. There were evangelical Angli­ Brooks recognized in his New York Times column on cans who supported the ordination of women, and Stott, he could be courteous and uncompromising. others who opposed it strongly. Different parts of what Faithfulness to the Bible, then, trumped cultural he said were acceptable to people on each side, while accommodation for Stott. But as Christian Smith has both were ultimately unsatisfied. It is not credible to argued for American evangelicals, a combination of think of Stott deliberately crafting his position this engagement and distinctiveness has served Christians way in order to allow him to broker evangelical unity: well in a pluralistic society. Steely opposition to the the Bible was God's Word and interpreting it too seri­ wider culture and swimming with the cultural flow ous a business for that. However, when he was work­ were not the only two options, and for sustaining vital­ ing on the issue for a new book in 1995, he wrote to ity they were not the best ones. Like evangelicals across [Tin10thy] Dudley-Smith and said that he felt as though the Atlantic, Stott and English evangelicals found that Dick Lucas, Jim Packer, and "liberal feminists" were all it was possible to thrive on "distinction, engagement, looking over his shoulder as he wrote. His determina­ tension, conflict, and threat." tion to see the good and the right on each side led him Stott's position on gender was also conservative. In (Continued on next page)

October 9, 2011 • THE LIVING CHURCH 9 The Principled Floater (Continued from previous page)

among Conservative MPs on this issue. Just as in Rome, where the papacy of John Paul II symbolized a renewed hesitancy about modernity, so in England radical Christian ideas were looking worn by the 1980s. The confidence of conservatives was returning. There was one issue where Stott took a lead, nan1ely ecology. Stott's love of birds was old and deep , and once he had sold his cello it was one of the few direct links to his father and childhood. Environmental con­ cern was more a conservative than a progressive pre­ occupation in England during the mid-twentieth cen­ tmy, so it is not a surprise that this was one of Arnold © George Weld photo Stott's gifts to his son . Stott was a founder-member of to a position that was right in the middle of the road. the council of reference for A Rocha, a pioneering Stott's position was the product of a mind that had long Christian conservation movement. In "Our Human been striving to bring evangelicals together. Environment," the chapter on the subject in Issues Stott also changed his mind on abortion. In an arti­ Facing Christians Today, Stott called his readers to cle published in the Church of England Newspaper in "think and act ecologically." He argued that "the root of 1971, Stott demurred from the contemporary Roman the ecological crisis is human greed," and in words that Catholic position that the fetus was a full human being sounded like a prayer, he wrote: "We repent of extrav­ from the moment of conception and argued that it was agance, pollution and wanton destruction. We recog­ still only a "potential human being" while in utero . This nize that man finds it easier to subdue the earth than he meant that "an abortion would seem to be morally does to subdue himself." Stott leaned on contemporary permissible when the mother's life (perhaps interpreted critiques of capitalist excess, including E. F. Schu­ to include her physical and mental health) is gravely at macher 's Small is Beautiful, and there was little here risk For then the choice is between an actual human that was original. Nevertheless, Stott 's advocacy of being and a potential human being." However, he had environmental concern long before it became fash­ changed his position by the time he came to write on ionable stands out as his most important contribution the subject again nine years later. Psalm 139 had by to evangelical ethics. then become the key text for an understanding of the Stott was in Australia on the day Margaret Thatcher fetus that emphasized actual, as well as potential and the Conservative Party won the 1979 British gen­ humanity. "For it was you who formed my inward eral election. He confided in his diary: "I confess I was parts," the key verse read, "you knit me together in my quite glad - irresponsibly no doubt- to be out of the mother's womb." Stott was now hesitant about artifi­ country and therefore unable to vote. For I'm one of cially ending a pregnancy in any but the most extreme those prize imbeciles dubbed 'floating voters' & in pre­ of circumstances. By the time of Issues Facing Chris­ vious elections have voted for all 3 parties." Stott was tians Today in 1984, he was clear that all Christians attentive to the Bible's calls for economic justice and should see conception as "the decisive moment when sexual probity, and this made him politically awkward a human being begins ." for right and left. He was a centrist, a position that Two things stand out here. First, not only is it too reflected his understanding of the Bible and served his simple to label Stott liberal or conservative, it is also too missions of evangelism and evangelical unity well. Like easy to see him as incipient liberal . Here his thinking Robert Runde, the Archbishop of Canterbmy of the became more conservative. Second, this is another day, Stott was either a Conservative wet (to use the example of how Stott's thinking was influenced by the snarling epithet directed by Margaret Thatcher against opinions of those around him. For a range of reasons, those in her party who were not fully on board with her which included better pictures of the fetus and the economic ideals) or on the most moderate wing of the sharp increase in abortion rates, opposition to abortion Labour Party. Stott would have agreed with the author was growing in both Britain and the United States. who suggested that God himself, after all, might have Thegrowingconfid enceofAinerican evangelicalsand been called a wet. ■ their publi c campaign against abortion made the issue front-page news there. In Britain, many were more Dr. Alist er Chapman, associate professor of history wary and weary of radical ideas in the 1980s than they at Westmont College, is a senior visitor at had been ten years previously. Evangelical Anglicans Emmanuel College, University of Cambridge, for and Roman Catholics exerted increasing influence the fall semester.

10 THE LIVING CHURCH • October 9, 2011 BOOKS

such as pamphlets , letters, and press The Cosmic Drama reviews, and they vividly bring to life the world of the 18th-cehtury theater. Handel's Messiah The debates about the uneasy rela­ Comfort for God's People tionship between religion and com­ By Calvin R. Stapert . Eerdmans. mercial entertainment engendered by Pp. 197. $15, paper. ISBN 978-0-8028-6587-8 Messiah and similar pieces retain a surprising present-day relevance. Sta­ Review by David Heetderks uses the full arsenal of operatic con­ pert also takes care to address prob­ ventions and musical text-painting lematic issues in the libretto and its Many listeners have likely heard devices to give rhetorical emphasis to musical setting, most notably respond­ Handel's Messiah (1742) countless the libretto. ing to criticisms that it dd[s too little to times and could sing many of its tunes Consider, for example, Handel's set­ underscore our personal i esponsibility from memory,but know comparatively ting of the text that begins the work's in Christ's death and tends to portray less about Charles Jennens's motiva­ second part: "Behold the Lamb of God, sinners as others with whom listeners tions for assembling its libretto, the that taketh away the sin of the world" do not easily identify. I conventions of the oratorio genre in (John 1:29).The rhythms allude to the Ultimately, Stapert's book demon­ which it was written, or Handel's rea­ French overture style, a sign of regality, strates that Messiah deserves its repu­ sons for turning to the oratorio after while the minor key and slow tempo tation as both an enduring classic of several years of composing operas. suggest weight and sorrow. In setting Western music and a treasure of the Calvin Stapert's book carefully synthe­ this line, Handel alludes to the mystery Christian community. His book will sizes this information to make a com­ of the humble lamb who is also king, certainly inspire many readers to dust pelling argument that Handel's oratorio and who enters Jerusalem only to bear off their recording of Handel's master­ has a specific story to tell, both for the weight of human sin (pp. 110-11). piece, or attend a live performance, entertainment and moral instruction. Many readers will hear anew even and listen with fresh ears. "Likeother oratorios, Messiah offers the fanliliar "Hallelujah" chorus: Sta­ drama, but whereas other oratorios pert points out that two of its phrases Dr. David Heetderks is an assistant present action that is linlited in time may quote Lutheran chorales by com­ professor of music theory at the and space, Messiah tells a cosmic poser Philipp Nicolai, which Handel Oberlin CollegeConservatory and an drama that transcends time and would have known from his youth. The active composer. space," Stapert writes. "It is the incred­ chorale texts describe Christ as bride­ ible drama of humankind's deliverance groom and king and therefore allude to from the tyranny of Satan, sin, and the broader context in the Revelation death" (pp. 37-38). passage from which Handel drew the Jennens's libretto relates this drama chorus (pp. 136-38). Meaning What We Pray entirely through excerpted biblical Stapert occasionally draws parallels texts, and Stapert provides evidence between themes within Messiah and By Pierre W. Whalan suggesting that Jennens believed his extrapolates meaning, an interpretive libretto had high stakes, as it aimed to practice that is more idiomatic to 19th­ The Worship Architect persuade listeners of Jesus ' divinity century music and may not convince A Blueprint for Designing Culturally during a time when Christian ortho­ some readers, but there are few pages Relevant and Biblically Falthful SeNices doxy was under attack from the phi­ that do not contain gems of insight. By Constance M. Cherry . Baker Academic. losophy of Deism (pp. 75-78). His discussion is accessible to both Pp. 295+xvii. $22.99. ISBN 978-0-8010-3874-7 The heart of Stapert's book is its experts and amateurs: he defines all Worship style no longer can matter third and final section, where he pro­ technical terms, and while the book to me, as a bishop, since I encounter ceeds scene by scene through the includes examples in music notation, different ones all the timr , even in dif­ entirety of Messiah and gives a his observations can also be easily ferent languages. It is not for me to detailed discussion of each musical understood by reading his prose while impose my favorite style of liturgy number. Musicologist Nicholas Cook listening to a recording . upon the congregations I visit, but to states that a test of music and text The first section of Stapert's book conform to theirs as best I can. What being wed convincingly is whether lis­ gives a useful, if occasionally mean­ does matter, besides the canonical teners understand the text diJjerently dering, history of the oratorio, which considerations, is authe! ticity: do we because of the nuances provided by has its roots in the pietistic movement pray as if we mean it? Doi9s a visitor to musical setting. Stapert's insights sug­ in Italy in the 16th century . Stapert one of our churches sense right away gest that listeners certainly do: Handel quotes liberally from primary sources (ContinuJd on next page)

October 9, 2011 • THE LIVING CHURCH 11 BOOKS

(Continued from previous page) Cherry lays out a clear standard for The Worship Architect. Cherry is writ­ that we believe what we are saying communal worship. It must first be ing to American churchpeop le, who and doing? The great parishes of the grounded in the scriptural materials have gone through all the wrenching Church, no matter what their church­ that lay out what worship is pleasing to changes that have occurred since manship, theological bent , God, and second, whether James Pike wrote A Tim e for Chris­ language, country, or liturgi­ worshipers are "more obedi­ tian Candor and Dennis Bennett cal and musical style, are ent" (quoting Webber) as a penned Nin e O'Clock in the Morning. those that ensure first and result of worshiping. Cherry This book may be helpful in learning foremost that what they say makes clear that our worship how to plan liturgy, but it certainly will and do, they mean. is to be for God, with God raise questions for Episcopalians of The Book of Common and to God. It is not about how we got to the place we find our­ Prayer is itself very clear us, though its result should selves now in the American church . about its raison d'etre: to be transformed lives. While I found Cherry most eloquent in her "unite ourselves with others it is clear she is writing for discussion of style. She begins by cit­ to acknowledge the holiness of God, to non-liturgical churches, she hopes that ing the kinds of advertisements for hear God's Word, to offer prayer, and her work will be useful to those of us church services found in any local to celebrate the sacraments" (p. 857). whose worship is prescribed by prayer newspaper: Constance Cherry's book The Wor­ book. Even within the strictures of ship Archit ect may help Anglicans and rubric, text, and lectionary, all of which There, of course, you will see many others who appreciate or are con­ have the full force of canon law in churches offering a choice of serv­ fronted with the demand for "contem­ Anglican churches, there are options ices described as traditional, con­ porary" worship. She teaches at Indi­ and therefore decisions to be made. temporary, blended, emerging, post­ ana Wesleyan University and is a Following the architect motif, modern, hip-hop, jazz, or other. On Cherry first lays the foundation, just one page from my local newspa­ Cherry lays out a clears standard raises the structural elements, per, the religious news advertised adds doors and windows, and "Western Worship" with free pony for communal worship. finally considers style specifica­ rides, a "Biker's Service" featuring the tions. That is to say, the founda­ Son of God motorcycle club, and a disciple of the late Robert E. Webber, tion is the rules of God-directed wor­ church with a new theater seating author of, among many other works, ship found in Scripture. The structure system complete with drink holders Evangelicals on the Canterbury Trail: is what Anglicans would call the for your lattes. The most dubious of Why Evangelicals Are Attracted to the "shape of the liturgy," following Dom ads stated: "Sometimes the truth Liturgical Church, which paralleled Gregory Dix. In other words, it is gath­ hurts. So you might as well be com­ his own gradual move away from his ering before God, hearing and respond­ fortable . Your favorite jeans, our Baptist roots to the Episcopal Church. ing to the Word, and being sent forth drums, guitars and coffee should Cherry, a Baptist, presents the into the world. The windows and soften the blow" (p. 222). metaphor of architect for those doors shed light and air: these are charged with designing worship serv­ prayer, music and the Christian year. As Cherry points out, judging ices. The Worship Architect is her The style is the expression of a partic­ churches solely from their ads would working through this metaphor to ular worshipping community in its lead one to conclude that they are every aspect of designing services. peculiar context . Her "building" has competing for market share among a At first read, I was reminded of no roof, for worship on earth parallels population of uncommitted wor­ Alexander Schmemann's acerbic com­ the eternal worship of God in heaven. shipers. And marketing it is: choosing ment about manufacturing symbols so Each of these architectural elements a target population and then designing that the liturgy could be made "rele­ receives a fulsome treatment. Every worship to attract and hold them. vant," as some seminarians attempted chapter is filled with helpful charts, Focusing on worship style is a to craft worship around the themes of tables, questions to ask oneself, and major distraction, she contends . Style "the S.S.T., ecology and the flood in glossaries. She provides ample notes by itself cannot renew us. She Pakistan" (For the Life of the World [St. and a good index. This book is debunks five myths about worship Vladimir's, 1973], p. 125). But after a designed to be useful and to be used. style: that style is content of a liturgy; time, I realized that Cherry would be Cherry's style of expression and her or that it is the structure of a service; very comfortable with Schmemann's specific concerns will perhaps speak or that style is about the music used. words. She is just writing for a com­ more, at first, to low-church than high­ The fourth myth, and a particularly pletely different audience than the church readers. But Anglicans in gen­ pernicious one, is that we can bring Eastern Orthodox. eral will find a lot to think about in people together with the "right" style.

12 THE LIVING CHURCH • October 9. 2011 YOUNG CHILDREN AND WORSHIP ~~ And finally, there is the delusion that --v '" style is linked to church growth. Cherry quotes a study by Episcopal Handcrafted materials for programs using Young Children and Church statistician Kirk Hadaway Worship and FollowingJesus books as guides; introducing showing that the spirit of worship, not children to the experience of worship and wonder. style, is closely associated with grow­ ing churches. Worship Woodworks, Inc. Cherry closes on the theme of hos­ Visit our website: www.worshipwoodworks.com r-888-689-6757 pitality, a tem1 much batted about in Email: [email protected] 620-622-4568 the Episcopal Church these days, often with the adjective "radical" attached. The worship architect, she concludes, will have succeeded when the worship service invites ongoing participation by all, and where all are actively encouraged to offer themselves to that worship . This is what hospitality is really all about: imagine the difference between a desultory hostess and an excellent one. The former is interested only in a linuted number of guests. The latter works to make sure all guests Jews , Christians , and Muslims share a common spiritual descent , have the same opportunity to partici­ ye t painful divisions between them lie at the center of much pate in the occasion. conflict and war in the world today . Praying with the Earth : One aspect which Cherry misses is that of time, which stands to reason, A Prayerbook for Peace articulates the deep longings given her architectural metaphor. for peace that unite these great spiritual traditions . Liturgy, like music , unfolds in time, but in an odd way. As Catherine Pickstock For each morning and evening of the week,John Philip Newell points out in After Writing (1998) , provides strikingly beautiful and profound prayers that call us to liturgy confounds and reorients our be the people Jesus named blessed : those who know their need , sense of time . Our tendency is to see those who weep , the humble , those who hunger for earth 's the passage of time as exterior to us, oneness , the forgiving , the clear in heart , dragging us to old age and death. and the peacemakers . Rather , "the proclamation of the Gospel is continuous with the sacri­ fice it narrates ," that is, it is happening Whether prayed alone or with others , these richly illustrated , now, not then. We remember the future simple liturgies invite and inspire readers to live as those in the present, and that allows us to whose hearts yearn for peace . "stand expectantly, in a position prior to the 'making now' of what mun­ ISBN 978-0-8028-6653-0 • 128 pages· hardcover· $18.00 danely lies behind us." Part of "becom­ ing obedient " is to learn to live in God's At your bookstore , or call 800-253- 7521 time as well as ours (all from p. 218). www .eerdmans .com Worship is not going to church. Wor­ shiping means expecting to engage the WM. B. EERDMANS PUBLISHING Co. living God, and to be changed. Con­ I 065 ~ ZL!O Oak Industrial Drive NE stance Cherry communicates that - II'~ ' Grand Rapids , Ml 49505 point forcefully and articulately to a contemporary readership, across denominational lines.

The Rt. Rev. Pi erre W Whalan is Bishop of the Convocation of Episco­ pal Churches in Europe.

October 9, 2011 • THE LIVING CHURCH 13 t .. ~ • t fht .\rt ,(I},,,.~ I BOOKS ,..JL, -;.,~

death and dying that has shaped the thinking even of the faithful, and has Leaping into God's Light flowed over into supposedly Christian By Richard Kew few pages I realized that this was a funerals. Since the Sixties, when I was wise man teaching about so much ordained, increased confusion about As a priest who has conducted more than pulling off a good service. Accompany Them with Singing: funerals for more than four decades, I Accompany Them with Singing The Christian Funeral doubted th Jt Thomas Long, Bandy turned out to be a masterpiece. By Thomas G. Long. WestminsterJohn Knox. Professor of Preaching at Candler Engagingly honest and theologically Pp. 200. $25. ISBN 978-0-6642-3319-8 School of Theology, Emory University, robust, it is a spirited riposte to the had much to teach me. Within the first fashionably therapeutic approach to The Art of Dying: Living Fully into the Life to Come By Rob Moll. lnterVarsity. Pp. 192. $16. ISBN 978-0-8308-3736-6 SPEAK YE FIRST THE KINGDOM By Kamila Ble ss ing The Art of Dying and Living: Lessons from Saints of Our Time Stewardship Like You've Never Seen! By Kerry Walters. Orbis. Pp. 272. $20. ISBN 978-1-5707-5924-6 Kamila Blessing show s how the pow er of God frequently intervened ... in her pari shes and allow ed goodne ss to overcome evil and the Christian hope means services poverty to turn into riche s. - The Rt. Rev. Kenneth. L. Price. Jr .. have become more about those who Provisi onal Bishop. Diocese of Pittsburgh grieve than the one who has died. Hope and heavenly expectation have 160 pp . $17.00 given way to sentiment, the Gospel DesignGrouplnternational.com or any major bookseller story and resurrection ceasing to be the thread around which the end of a life is celebrated . Welcomingyou for study leave or a sabbatical The funeral is more than just another service, although in the often-crowded ' www.ridley.cam.ac.uk routine of pastoral life we clergy tend I to treat it that way. No, it is an impor­ tant way station and a significant act of witness at a crucial moment in our Christian journey where, as it were, time and eternity overlap. In the last 30 years there has been a lot of talk of funerals being about "clo­ sure," almost as if there were nothing more. Long will put up with no such minimalism: "Yes, death marks a dra­ matic transition, and it is important to recognize the change that has taken place in our relation to the dead. But in Christ the dead have an open future, and in the communion of the saints there is no 'closure,' but unend­ ing praise and participation in the ceaseless creativity of God" (p. 34). If Long writes as one accustomed to conducting funerals, Rob Moll's Art of Dying is about discovering the great mystery of dying, death, and what lies beyond. A journalist , Moll's experience was limited when he began his research. He points out that in our culture the process and event 14 THE LIVING CHURCH • October 9. 2011 of dying is now almost entirely removed from home, church, and community, so that contemporary Christians are ignorant of death, death's meaning, and the art of dying. This is a good book for group study. J.I. Packer's blurb on the cover rightly points out that "dying has for many today, like sex in the nineteenth century, become the great unmen­ tionable," and Moll's very first sen­ tence picks up on this. "Our culture simply doesn't know what to think about death" - and in fact tries to think about it as little as possible. Death, and what leads up to it, are not Registeronwww.resurrectionnyc.org as front and center as in earlier years. Multigenerational extended families seldom live close to one another, so most of us no longer watch aging par­ NOTICE: MOVING SERVICES ents and terminally sick relatives weakening daily before our eyes. Added to this must be the fantasy Skip Higgins that medical advances are able to postpone death almost indefinitely. 877-477-8177 Untrue as this is, Moll sees the pas­ toral blessing. Sudden death is more www.customovers.com seldom, and better end-of-life care "Moving Episcopal clergy to new ministries since 1982." means it is often possible to prepare • Clergy discounts •Onl y one survey/ 3 estimates • Major van lines represented to die, which opens for the church a • Full value protection plans • $200/Day late pick-up /late delivery penalty* far more significant ministry among • Internet satellit e track ing • 24/7 cell phone contact to assure your peace of mind the dying and their families. All this CUSTOM MOVERS - FHWA Lie.# MC370752 requires Christians to better under­ * Certain Restrictions Apply. stand the ancient tradition of the ars moriendi, the art of dying. Advent Video and Art Study The Art of Dying and Living by Kerry Walters offers an ars vivendi as well as an ars moriendi, demon­ A Thrill of Hope strating through the example of seven The Christmas Story in Word and Art "saints of our time" how living well A Thrill of Hope is a DVD study (that is, virtuously) prepares us to die designed for use in Sunday ~chool well. The narratives of the life and classes, small group studies, and other death of each individual are powerful church group gatherings. and moving; they are, however, inter­ DVD 978-1-6067 4-089-7 I $29.95 spersed with abstract discussion on Discussion Guide 978-1-6067 4-lo90-3 I $4.95 the nature of the chosen virtue which, while fine for the theologian, may be hard on the average reader. Available wherever fine Christian products A strength of the book is its refusal are sold. Call 800.672.1789, visit to "romanticize" death; a weakness is www.chur chpublishing.org, or shop your Follow us on Facebook local Cokesbury or Episcopal Bookstore. that it does not seem to communicate (j any strong sense that there are glori­ ous things awaiting the believer once the river of death is crossed. One may be forgiven for thinking that Walters qJ~~~:~~; ::~~~~~~~;~::~;:~~~~f=~~~:: (Continued on page 30)

October 9, 2011 • THE LIVING CHURCH 15 Reawakening to Culture

By Timothy Jones hopeful developments of recent decades." I help lead a parish that is working to become here's a movement stirring in the church. more discerning about pervasive influences, TIt's already been sparking debate in aca­ recalling St. Paul's counsel not to be conformed dem ic circles. And youth ministers and cam­ to the world, but transformed . Anyone's culture pus ministry leaders have long been part of (or subculture) not only provides entertainment, the conversation. But lately the interest and but also supplies patterns of language and energy has been spilling more visibly into local expression. So we also want to catch a vision congregations . for becoming influencers, people who find ways The biogs and conversations of people to shape culture, even make culture. grabbed by this new interest cite the enter­ This interest is not really new, of course, but tainment media and visual arts . They scruti­ rather the reviving of an ancient concern. Jesus nize influences from music and film and urge challenged the prevailing culture's hold on peo­ us to connect more intentionally to the ple when he announced the com ing reign of broader world . They use words like discern­ God. He gave his disciples a new way to live in ment and engagement . their world . He poked at conventional Jewish Central to the newly intensified focus is the word culture. It's not an easy term to use with clarity and accuracy. More than one person has called it the second-most-dif­ ficult word in the English language to define, right after nature. It can mean so many things , from high culture (symphony and art galleries) to pop culture (pro sports and rock music) . People even talk of an office culture . None of us inhabits only one culture - we live and move within an interweaving array of cultures. Despite the complexities of the word, those who speak of "church and culture" are on to something. The sometimes stale talk of "rele­ vance" can tempt us to immerse the church in the currents of cul­ ture. But the more useful language of awareness and engagement challenges us to avoid uncritical consumption of popular culture , on the one hand, and separatist shrinking back from our societal settings, on the other. Says Andy Crouch, author of the seminal book Culture Making , "the desire to engage culture - to listen to it, learn from it and affirm it while also critiquing it - is one of the most

photos Bethlehem, Jeru salem, Nazareth, Galilee, the River Jordan wisdom and modeled a faithful response to Caesar and his taxes. In his steps, the earliest apostles in their preaching strained to articulate their transform ing good news to crowds of varied listeners. Paul conversed with the philosopher -seekers on Mars Hill. He did so with cultural insight, cosmopolitan sensitivity, and certainly boldness. Seizing opportunities for witness has been a key issue for the Church ~Ollrll .JS throughout its history. From Augus­ · U11/imilrd tine to Aquinas, from Calvin to Cran­ mer, the Church's brightest minds have wrestled with what it means to live out the details of daily faith within various cultures. Optional tour exte ns ions availa ble to: More recently, the revived interest Greec , Jordan, England, Tu rkey, Italy, ,hana , ou th frica i nd ETHIOPIA. builds on 20th-century attempts to wrestle with culture. H. Richard For more information, Call: 800-486-8359 Niebuhr is perhaps best known for a Email: [email protected] book whose very title uses the vocabulary : Christ and Culture . Or Visit us online: www.journeys-unlim j ed.com He offered (not without his critics) a typology, a kind of flip-chart catego­ rizing of various Christian approaches as, for instance, Christ against cul­ ture, Christ above culture, and Christ transforming culture. Gifts of God '~ So provocative was his work that even today scholars debate his by Patricia Swift tj insights and biases. But typologies have their limits. Andy Crouch has Gifts of God introduces Jesus Christ to I (lgif ts done as much as anyone to offer a the student through The Holy Bible. The f fresh schema for understanding the text presents a brief history of the Epis- 0 options . Christians have sometimes copal Church and its Book of Common ~ b fallen into error, he writes, when they Prayer. This booklet looks at the sacra - ~ 0 have only condemned culture, think­ ments and considers life. ing to withdraw from a sinful dark world . But, says Crouch, "if all we do All of this is done in a friendly eight week course that encourages is condemn culture - especially if we mostly just talk among ourselves, as it prepares the learner for confirmation or reaffirl ation. mutually agreeing on how bad things are becoming - we are very unlikely Soft cover , 75 Pages indeed to have any cultural effect." Others have critiqued culture , $12 .00 (plus shipping & handling) Crouch writes, offering warnings not to accommodate a wider culture 's values and assumptions , but not Now available through Trafford Publishing going on to give concrete alterna­ tives . Others , he suggests , have www .trafford.com or Toll-Free 1-888-232-4444 (Continued on next page)

October 9, 2011 • THE LIVING CHURCH 17 8clid O~l CULTURES CHOIR (Continued from previous page) CHAIR merely copied culture, blithely mim­ Fashioning works or words for the icking styles and forms and vocabu­ cultural good need not be limited to lary, but once again not offering a the self consciously artistic. If our fresh alternative. workplaces in the wider world - The problem is, says Crouch, that classrooms, offices, factories, sales the gestures of condemning, cri­ territories - have their own "culture," tiquing , consuming , and copying , how can we help people live as salt while sometimes appropriate , can and light there? Why not encourage "become too familiar, become the influencing culture through faithfully only way we know how to respond formed business practices , trans­ to culture, become etched into our forming workplace culture? unconscious stance toward the Our parish believesthe local church world and become postures ." In can provide the best setting for inte­ contrast with these usually ineffec­ grating insights from art and aca­ tive habits and gestures, we need demics and cultural reflection. Such to be about cultivating culture, and thinking has led us to found the St. with FIBRE RUSH SEAT creating it. George's Institute of Church and Cul­ Our parish has found Crouch 's tural Life (www.stgeorgesinstitute.org), Since 1877 approach helps us do more than which I direct. R.GeissleQ Inc. react to culture (or cave in to it) but We bring speakers and leaders also engage it, even work to reach annually to a conference to get at 2641 E. Greystone Ct. Eagle, ID 83616 it. We are coming alive to a vision of these very issues. Last year's con­ Phone: (800) 862-3159 Christians finding more powerful ference included Andy Crouch, visual www.rgeissler.com ways to express our human long­ artist Makoto Fujimura, and author ings and historic faith, a vision of Donald Miller. Christian Smith, an our having a renewing effect for the expert on youth and young adult cul­ common good . ture, helped parents better under­ Raynal Our history helps here. In centuries stand how wider culture shapes their past the Church saw itself as having children, and gave fresh perspective Studios, a rightful role as a patron of art and on shaping their lives in kingdom Inc. music and other cultural acts. It still ways. We encouraged people, who does in many quarters. But it seems came from some 20 states, to form Historical!), that the local church has largely networks as a faithful presence in Correct abandoned the arts to individual their own communities . We want to Stained members who work unrecognized develop curricular resources that can and alone. Sometimes it seems as if help small groups wrestle with these Glass. it leaves artistic expression to sink to issues. The response has been Wood the basest expressions of the latest encouraging. and Stone cultural trend. Another conference is scheduled Restoration Within the Church, too often the art for March 1-3, featuring the Most that adorns its walls and walkways is Rev. George Carey, Kenda Creasy sentimental and cliched . How can Dean, Makoto Fujimura, Andy we make room for artists incarnating Crouch, and others. Words like fresher approaches? In the past the engage, connect, even transform will Church had a prominent role in rec­ continue to shape our planning - to Mmy with Child. Tri11itX Episcopal, Sta11nto11,VA ognizing , and even sponsoring , say nothing of our hopes. ■ artists, musicians, composers , and Rt!YnalStudios, Inc. writers. We can surely find ways to The Rev. Timothy Jones is senior P.O. Box 405. Natural Bridge Station. VA encourage more local creation - associate rector of St. George 's 1.800.305.0959 whether music used in worshiping Church, Nashville, and the author of Fax 540 .291.2398 God, or church art, or literature, or several books, including The Art of Email: [email protected] quiet artistic endeavors in homes and Prayer: A Simple Guide to Conver­ neighborhoods . sation with God. www.raynalstudios.com

18 THE LIVING CHURCH • October 9, 2011 Greetingthe SAINTS

By Victoria Matthews certain events, as the coverage at growth in grace, and it is clear he prays home is always superior to what one for them . eople are sometimes surprised learns by attending in person, and by What would happen if the provinces Pthat I support the proposed Angli­ staying at home you don't have to meet of the Communion were equally dedi­ can Covenant because there is a wide­ the people who you know are wrong cated to being in relationship one with spread belief that the crafters of the anyway. None of this is conducive to another, no matter what? Archbishop Covenant intend to stop new develop­ Christian fellowship and communion. Rowan commended this to the bishops ments in the Communion. Similarly, So as I consider the possibility of at the 2008Lambeth Conference's open­ many Anglicans believe that if there the Anglican Covenant, I ask if this ing retreat. The Indaba !Group of the had been a Covenant 25 years ago, we document might just assist us in re­ Lambeth Conference also attempted to would not have both sexes elected and establishing rules of engagement as a foster it. What if the requirement of the consecrated to the episcopate. ("We Communion. I am the bishop of the Covenant actually enfo~ced listening would not have women bishops," they Diocese of Christchurch, a Pakeha and being in relationship? I imagine say, without speaking of "men bish­ Diocese in the three Tikanga Church of you cringe at the word ehforce, and so ops." Bishop is not a gender-exclusive Aotearoa, New Zealand, and Polynesia do I. But will it happen otherwise? noun, and women is not an adjective.) There are very careful rules about how Section 4 of the Covenant exists pre­ The real question to consider, as we we must relate to the other two cisely to ensure the kind of listening, weigh the advantages and disadvan­ Tikanga, Maori and Pacifica. It is not communication, and relationship tages of the proposed Anglican always easy for us to talk to one that is presently missing in the Covenant, is whether it would help or another, but the protocols help a lot. Anglican Communion. hinder inter-Anglican communication. One common feature of the New I cannot count the number of tin1es The 20th and 21st centuries have Testament epistles is the list of names Anglicans have told me they oppose the ordination of women, but they accept my ordination . This comment Wouldthe AnglicanCovenan t helpor hinder reflects two things: faulty theology, and the truth that having a relationship inter-Anglicancommunication? with a member of the "other" expands a person's experience and thinking. If we are willing to trust the grace of restructured the way that communi­ in another community to which salu­ Christ that is in evidence whenever cation happens across the world. As I tations and messages were being sent. two or three of us gather in his name , write this, the rumor has begun that There was no email, not even central we may also be able to learn more Rowan Williams will step down as the postal services, but through the deep, about Christ, and the body of Christ on Archbishop of Canterbury next year. ongoing commitment to communica­ earth, from each other. Every sort of media, from blogs to tion among the early Christians, even It is my prayer that the Anglican newspapers, speculates on who will those whom Paul and others had yet to Covenant will act as a midwife for the succeed Archbishop Rowan, although meet, Christians knew of each other's delivery of a new Anglican Commun­ Lambeth Palace has declined to com­ lives and prayed for each other's needs. ion, a Communion that has its gestation ment on the rumor. For example, Romans 16 contains a in relationship and deep listening. ■ The situation will likely get worse long list of greetings and messages. before it gets better. At Communion How did Paul even know their names? meetings it is possible to have major We don't know the answer, but we do The Rt. Rev. Victoria Matthews, the points made by people who are not witness his extraordinary commitment eighth Bishop of Christchurch, New even in the room, let alone a member to fostering relationships with other Zealand, is a member of the Inter­ of the group, as electronic communi­ Christians in isolated and remote Anglican Standing CorJmission on cation is so advanced . I have even Christian communities. He knows Unity Faith and Order (http://bit.ly/ heard that it is advisable not to attend something of their struggles and their IASCUFO).

October 9, 2011 • THE LIVING CHURCH 19 CATHOLIC VOICES

The Authority of General Convention: A Conversation

No Higher Human Authority

1

By R. William Franklin

Professor Ephraim Radner raises two questions [TLC, Sept. 25] which to me relate our historical and theo­ logical exchanges about the authority of General d onvention to a future deci­ sion the Episcopal Church must make about the proposed Anglican Covenant. Radner asks first about the scope of General Convention's author­ ity and answers that "she is not a coun­ cil in her own right." Second, he asks about the "limit to that authority" and writes that General Convention and the Episco ~al Church "are properly guided by tlie teaching of bishops sub ­ jected to a larger worldwide tradition." The title of fRadner's essay sums up a question we Jboth have about the future of the General Convention: "Authority Under Larger Authority ." The title of my essay likewise sums up the thrust of my argument: "Con­ ciliarism and Convention's Authority." The 18th-century framers of our con­ stitutions and canons preserved a pre­ vious Anglican depe ndence upon a national conciliar authority vested in the 16th century in the English monarch and Parliament. Just after the American Rkvolution, American Angli­ cans placed the legal sovereign author­ Genera l Convention 2006 . THE LIVINGCH URCH photo ity over the state conventions (later dioceses) of the American Book of Common Prayer of October 17S9, Protestant Episcopal Church into the hands of such issued in Philadelphia five months after George a national council, now divorced from monarchy Washington's inauguration in New York City as our and adapted to republican principles , which was first Pr esident, makes this clear: "When, in the called General Convention. course of Divine Providence these American States The national sovereignty of this autonomous con­ became independent with respect to civil govern­ vention was absolute, and there was no appeal out­ ment, their ecclesiastical independence was neces­ side the borders of the United States to any power or sarily included." William White, soon to be the first institution. The convention was not to be limited by presiding bishop, expressed in his foundational The any "larger' human authority. The preface to the Case of the Episcopal Churches in the United States

20 THE LIVING CHURCH • October 9, 2011 Considered (David Claypoole, 1782) the widespread with the Church of England, and take upon our­ rejoicing at this ecclesial independence by Angli­ selves to enact canons that should be t inding upon cans who remained loyal to the United States and those here represented." Langley's suocessor, Arch­ 1 who harbored feelings of estrangement from Eng­ bishop Archibald Campbell Tait, informed the sec­ land and its institutions after a long and bitter Rev­ ond Lambeth Conference that it was not at all an olutionary War: "A church government that will con­ international Council of the Church but rather "a tain the constituent principles of the Church of work of love in which we should be engaged - the England, and yet be ind ependent of foreign juris­ extension of Christ's kingdom - and that we may be diction or influence, would remove the anxiety able by friendly intercourse to strengthen each oth­ which at present hangs heavy on the minds of many ers' hands." a sincere person." Lambeth Conferences of the 20th century stood by And yet in my first essay I admitted that there the principle of provincial autonomy . A icommittee of was an internationalist strain in the conciliar move­ the 1920 Lambeth Conference reported that "each ment (the medieval canonists believed that author­ National or Regional Church or Province would nec­ ity lay with an international General Council), the essarily determine its own constitution hl and canon­ very movement which I believe lies behind the shap­ ical enactments ." The Lambeth Conference of 1930 ing of our constitution and canons. This discussed two types of international dimension is also evident ecclesiastical organization, in the fact that the first members of the "that of centra!lized govern­ House of Bishops sought consecration Lambeth ment and that of regional abroad to ensure that they were in the autonomy," available to line of the historic succession of bish­ world families of churches. ops and that they were members of a Conferences The Anglican Communion college of bishops whose membership was said to have a govern­ transcended the United States. But of the 20th ment of provincial auton­ where is this international authority to omy. And the 1930 confer­ be found? Professor Radner mentions century stood ence said further that "the that Anglicans "have always placed a right of Provinces to conse­ central trust in the authority of a 'Gen­ crate bishops without refer­ eral Council' of all Christian churches ." by the principle ence to authorities exterior But could the Lambeth Conference of to the Provinces has often bishops, one of the four "instruments" of provincial been regarded as ... essen­ of the proposed Anglican Covenant, be tial . . . to the forming of a understood as such a General Council? autonomy. Province. " Let me cite another seminal article I could cite more resolu­ which demonstrates the complexity of tions like this from other relating Anglican developments to con- Lambeth Conferences and ciliarism: "Anglican conciliar theory: provincial other national synods from every part of the Angli­ autonomy and the present crisis" by Gillian R. Evans can Communion. In the springs of 2009 and 2010 I (One in Christ , 25/1 [1989], pp. 34-52). Evans wrote taught two courses at the Pontifical Angelicum Uni­ this article to address "the present crisis" of the con­ versity in Rome on the history of the Lambeth Con­ secration of the first female bishop within the Angli­ ferences. My goal in these two courses was to find can Communion. She provides a series of quota ­ historical precedent to support the authoritative role tions (I reproduce four of them here) to show that for the Lambeth Conference as an "in trument" of the leaders of the Lambeth Conferences, and the the Anglican Communion, as proposed in the bishops themselves, did not consider Lambeth to Covenant. I read through all the resolutions and all be a General Council of the Church with authority the committee reports of the Lambeth Conferences over the autonomous provinces of the Anglican housed at the Anglican Centre in Rome, as well as Communion. the resolutions of all the provincial synods of the At the first Lambeth Conference in 1867 Arch­ Communion that I could find in Rome. I regret to say bishop Charles Longley said: "It has never been con­ that I could locate little historical evidence of previ­ templated that we should assume the function of a ous resolutions passed until recently, by authorita- general synod of all the Churches in full communion (Continued on next page)

Octob er 9, 2011 • THE LIVING CHURCH 21 CATHOLIC VOICES

(Continued from previous page) is made up of a family of nations, most of which do not tive synods of the Anglican Communion, to make the share the English heritage of 18th-century American case for the exercise of an international authority or Anglicans ( and in some nations the Episcopal Church for undoing the continuing tradition of Anglican in fact overlaps with another autonomous Anglican provincial autonomy and the sovereign authority of province). How can the 18th-century adaptation of national councils. conciliarism to one republic serve an international But I appreciate the cautions about this linking of church that is no longer confined to one continent? The conciliarism too easily to Anglican provincial auton­ debate about the Anglican Covenant, which enters a omy that Professor Radner makes me aware of. What new stage now as we prepare for the 2012 General are we to do in the 21st century with the interna­ Convention, is an opportunity for the whole people of tional vision of Christian fellowship that was so much God to engage prayerfully the issues concerning the a part of the idealistic program of the medieval canon­ constitutional structures of the body of Christ that ists who crafted conciliarism? What new structures Professor Radner and I have raised. ■ might allow ~s to realize more deeply what it means to be members of the worldwide body of Christ? The The Rt. Rev. R. William Franklin is the Bishop of Episcopal Church is no longer a "national church" but Western New York. I

The Local Church Serves the Whole

By Ephraim Radner I believe that the conciliar connection is indeed a key way of understanding General Convention, but I Bishop Franklin helpfully approaches the question would understand that history and its implications in of General Convention's authority as a church "coun­ a way that is quite different from Bishop Franklin's. cil" by drawing a historical line between the nas­ First, despite his final concern regarding the "inter­ cent Episcopal Church's formation and what we national" character of conciliarism, Bishop Franklin now call the "conciliar" tradition. The early Church does not grant this aspect its proper emphasis . Rather, settled disputes through councils, and by the Middle he wants us to see conciliarism as a developing spur Ages a reforming movement had arisen which to the integrity of ecclesial regionalism: that is, as the sought both thoroughly to describe this conciliar means by which the local church and her represen­ character of the Church and to reorder the Church tatives - finally, in England and in the United States, in accordan 9e with it. the "national" church - were able to exercise their Key principles of representative voice and voting divinely authorized powers for self-determination. were variously defined, and theologically defended. But whatever the unintended outcomes might have From this historical genealogy, through the "English been, conciliarism was definitely not ordered to a conciliarist model of church government [that] was regional or national understanding of the Church; I successfully translated into the new republican con- even among its most "secularly" ordered proponents, text of the United States," Bishop Franklin argues like Marsili us of Padua, it was rather an ecclesial the­ that General Convention arose as a "unitary form of ology meant to serve the Church universal. church govermment," one in which "ultimate author­ The life of the "nations," Pierre d'Ailly said, was sub­ ity over the Church [is] vested in a convention ( coun­ versive of the Council, which is about oneness. As an cil)" of elected church representatives . ecclesiology, conciliarism was founded on the mean-

22 THE LIVING CHURCH • October 9, 2011 ing and purpose of a "General Coun­ (through the gathering of multiple The "local" after all - including cil," whereat representatives of all gifts) interpret the "whole Scripture" Rome! - was problematic precisely local churches might gather in order comprehensively within the context because of its tendeij-CY t? move faithfully to shape the life of the of the Church's "whole history," and away from the "whole," that 1sto err. whole Church Catholic for the sake for the sake of the "whole Church." And the fallibility of councils, even of universal peace within Christen­ This reading of some of concil­ general or ecumenical councils at dom. So believed conciliar theolo­ iarism's fundamental commitments their widest reach, was quickly seen gians like the early Cusanus, or Ger­ makes me question Bishop Franklin's to be an issue, and remained one . son. The problem with papal eventual conclusion that General The Council of Basle , for instance supremacy, for the conciliarists, was Convention's representative deliber­ (and Constance before it) , was not its "catholic" hopes, but its all­ ations might ever achieve "ultimate quickly riven by disagreements and too-local motives in practice. authority" within the church, even regional and personal qonflicts. Part Second, Bishop Franklin presents locally. For it is precisely the "local" of the concern with buttressing more the conciliar vision as one based on that is reoriented outside of itself in local councils, to acoompany the a kind of pneumatic guarantee: inso­ a conciliar view of the Church. And conciliar emphasis on the General far as the elected representatives of Bishop Franklin, in concluding his Council, came from this recognition: the Church gather, "the Holy Spirit is essay, seems to sense this. (Continul d on next page) present at such meetings," and thus, in these representatives' decisions "the ultimate authority of the Church Raynal Studios, Inc. is vested ." But in fact conciliarists Historically Cor ect were clear that "ultimate authority" Stained Glass, always lay outside the council, even Wood and Stone at its purest, for it lay in the Holy Scriptures and (in the views of some) Restoration in the precedent decrees of the Church's past. Just as it was neces­ sary for councils to subject them­ selves to the truths of Scripture and Raynal Studios, Inc. P.O. Box 405 , Natural Bridge Station, VA Church tradition, so participants in 1.800.305.0959 Fax 540.291.2398 [email protected] councils might fail to do so. The Holy www.raynalstudios.com Spirit's presence was certainly needed for a council's authoritative process; but it was not guaranteed, as even a Catholic conciliarist like Regi­ nald Pole said of the Council of Trent, as he addressed what he viewed to be his impenitent colleagues (Sec­ ond Session, Jan. 7, 1546). "To the degree that this Spirit has not con­ demned us to our face, we cannot yet say that he has come among us" ( cited in Yves Congar, Vraie et FausseReforme dans l'Eglise [1969], p . 84). The representative character of Church councils was variously inter­ preted by the conciliarists. But what seems clear is that, however defined, "representation" was measured by the purposes it served: that is, "catholicity" or "universality." Coun­ cils must represent the "whole peo­ ple" of God, and must thereby

October 9, 2011 • THE LIVING CHURCH 23 CATHOLIC VOICES

(Continued from previous page) alism and representation served this cle 21), which asserts the actual the Church must gather and take larger, corrective purpose and was "error" at times of General Councils counsel locally, not to usurp the uni­ authoritative only within its reach. and affinns the primacy of Scripture versal purpose of the Church's deci­ Anglicanism's conciliar orienta­ over their decisions. And although sion-making, but to provide the con­ tion in the 16th century falls into someone like Hooker does indeed stant means of adjusting the this fallibilist ecclesiology that is maintain the authority of a General Church's life to scriptural truth, bound to the still valued universal Council, he does so despite its falli­ within the inevitable context of igno­ scriptural truth. This is made clear bility and in terms of a provisional rance , corruption, and sin. Region- in the Articles of Religion ( e.g., Arti- authority only, bound to later his­ torical affirmation (through more councils!). Although Anglicans, by the 17th century, generally stopped worrying about conciliar life, when they did they generally insisted that CALL councils are "relative," none are Cenrer for Anglican Learn ing & Leader ship "supreme," and that their local char­ acter, when they happen, must be judged according to the service of THE ANGLICANCOVENANT the one Church's larger purpose. This • What do es it say? proved to be a consistent attitude. • Whar does it mea n? The wake of the Revolution in • Whar wo uld be its imp act? America resuscitated the conciliar • Do we give or withh old asse nt? challenge in a concrete way. Here I Now , you can guide your congrega tion read the history very differently in a discus sion of the propo sed Anglican indeed from Bishop Franklin. What Covenant with help from emin ent chur ch had been the Church of England in scholars. the colonies had been sifted into the "local" in its most elemental forms: Here are yo ur tools: parish and at best the local state and • A copy of the docu ment its (often still-to-be-achieved) "epis­ • A Stud y Guide to structure your copal" order . How would the con­ discussion ciliar process work from the ground • A video co mmentary and expli cation up here? In the new polity of the of the text Revolution, hostile to the English • A video of rwo Chur ch scholars church and its establishment struc­ discussing the impa ct of the prop osa l on tures, these elements might gather the wo rldwide Anglican Communi on • A video of two scholars debating the only by "voluntary association," as pros and cons of asse nting to the Willian1 White put it in his Case for propo sed cove nant, mod erated by a the Episcopal Churches, and these parish priest associations (not "corporation" as Bishop Franklin puts it) would be ordered to the common good ("union and good government") in the sense of peaceable order in ways that might not disturb the govern­ ment: this was largely his concern. The framework of ext ernal scrip­ tural authority as well as the tradi­ The entire tool kit tions of the Church of England - for an introductory price of just $35 the "catholic" faith - remained in To Order: place for White and for those who visit www .cdsp .edu/ center_dialogues.php first worked to organize the Protes­ or co ntact CALL, 510-204-0704. tant Episcopal Church. General Convention would serve the func-

24 THE LIVING CHURCH • October 9, 2011 Joan Chittister The Monastery of t he Heart An Invitation to a Meaningful Life JOAN CHITTISTER Thisguide builds on the The wake of the Revolution ancientRule of Benedict to showus a newway to live a spirituallifein the very center in America resuscitated ofthe world today , without withdrawingfromit. This new wayis centered inthe ancient the conciliar challenge Rulerooted inits values, but 9781933346342240PP atte;ptsto redefine itfor in a concrete way. Clo,h 519·95 seekerstoday. Don Brophy

Catherine. O f s·,ena I Now in A Passionate Life I Paperback! DON BRPPHY Brophypresent s a moving portraitofth is strong-minded womanwho campaigned for peaceand !struggled toreform thechurch during the turbul ent 14thcentury , andbecam e oneof our Ibeloved spiritual figures."Gjippingand enlighten­ ing. Carefullyresearched and L__9781933346373- - -304PP~ Id given frameworks of authority ( e.g:, Paperback514 .95 passionatelyto ."-library Journol tion of applying this framework for Scriptur e, prayer books, long tradi­ these local entities in their service of tions) that deriv e from and serve BlueB ridge bluebridgebooks.com and life within the larger Church's the "Church Catholic." mission. White's own notion of When dioceses "accede " to the ------"catholicity" points to this ( cf. his Constitution - a technical term - Dissertation II on the topic , or his they agree to be party to just this lim ­ discussion of the ministry in his Cat­ ited authority! If Franklin 's notion echetical lectur es, VII). (On the of General Convention's "ultimate" other hand, we might wonder alto­ authori ty were true, it would turn e,aether at White as a theological conciliarism 's purpose upside down , auide on the question of the Church e, . and in fact it reads the history of the Catholic in light of his own convic- Episcopal Church's establishment tions that the papacy was being and order backwards. Regionalism directly referred to in Revelation 13 and "national church" attitudes have or 2 Thessalonians 2!) always been suspect in the Episco­ It is important to see how the con­ pal Church (see even a chauvinist ciliar vision has thus taken a pecu­ like Huntington , who sounds sur­ I Made in America. liar shape in the United States: dio­ Md toorden. prisingly like d'Ailly on this score), 3 Made tol ast. e ~ SPARD ces es voluntarily take council, as it and wh ere they have not been , they

Gll \ '-1 11,•1 '\\\l...•...I 1._.. 11".1\ l "~ , ··:.. ··"·· were , for the sak e of a universal have often served morally compro­ Church. This would be my answer to mised positions. The questions that any argument about the priority of Bishop Franklin raises at the end of General Convention over dioceses: his articl e are the right ones. But I Hot off the press! such a priority does not exist , and believ e that there are clear answers Call today to request your copy the reverse relationship is in fact in to them already established in the of our 2011-2012 catalog. place. AB almost all comm entators Episcopal Church's conciliarist from the 19th century on agree, Gen­ polity: General Convention is at best eral Convention has never claimed a humbl e servant, not a master. ■ GASPARD su ch authority over dioceses, its JIA N llCl l.1\FTEJ) \ ' EST~ tFNT ,\Nil l'ARAMt: NT S ➔1 M 1 ID[INTII USA •,t Constitution does not contain refer­ The Rev. DJ~Eph raim Radn er is pro­ www .gaspardi nc.com ences to such claimed authority, and f essor of histo rical theology at all its actions take place within other Wycliffe College, Toronto. (800) 784-6868

Octo ber 9, 2011 • THE LIVING CHURCH 25 Lighti g our sacred spaces ~or more than a century.

For l II2 years , Rambusch has invented, engineered and hand-built lighting fixtur bs her e in the Romans c USA to enrich and illum ~nate chapels, Nigel Renton writes that he has "yet to come churches, cathedra ls across the use by RC writers of the word Roman to and basilicas distinguish themselves from other Catholics" [TLC, across ! the country. Aug. 28]. Mr. Renton need look no further for this use than the book by Jesuit priest John W. O'Malley in What Become part of the history. Happened at Vatican II, which was capably reviewed by Ralph Del Colle in the same issue. Fr. O'Malley opens the second chapter of his book with RAMBUl(H these words: "Vatican II was for Roman Catholicism S IN C E1 898 not only 'the end of the nineteenth century ' but also Lll.it-fTING I CUSTOM J IGHT lNG 1 A RCH ITECTURAL CRAF T 160 Cornelison Avenue, Jersey City, NJ 07304 the fulfillment of certain aspects of it" (p. 53). The T 201.333 .2525 same use is found in other books by some "RC writ­ w w w. r am b us ch. c o m ers," as Mr. Renton describes them. Whether to use the term Catholic or Roman Catholic to describe the persons and churches in

THE MISSION BOOKSTORE communion with Rome is discussed by Fr. Richard O[ NASHOTAH HOUSE P. McBrien in his popular book Catholicism (pp. 4- AN EPISCOPA L SEMI NARY 2777 M ISSION ROA D 5). He points out that there is an argument within the NAS HOTAH, W I 53058 -9793 Roman Catholic Church on which use is more accu­ Most books seenin The Living Churchare available. rate and ecumenically sensitive. Both Fr. O'Malley Ask about clergy and church discounts. and Fr. McBrien are usually described as "progres­ (262) 646-6529 sives," but they disagree on whether Catholic or Roman Catholic is more appropriate. (The Rev.) Laur ence A. Gipson SHRINE OF OUR LADY Houston, Tex as OF CLEMENCY Continuous Novena daily at 5.45pm Send your prayer requests to Canon Gordon Reid S.Clement's Churc h, 2013 Appletree St. The KJV's Reception Philadelphia, PA 19103 In the uncritical hagiographical piece on King www.s-clements.org James by Mr. Benjamin Guyer ["King James the Peacemaker and His Bible," TLC, Sept. 11] I was shocked to read unsupported factual errors con­ Visit cern ing the Geneva Bible of 1560. He describes this Bible as a "Scottish Calvinist production" and says livingchurch.org that it was declared illegal and banned under Eliza­ beth I. The plain fact is that this version was the work of for daily news updates Englishmen for English (not Scottish) Christians . Its and other services three translators were William Whittingham of Christ Church, Oxford; Anthony Gilby, educat ed at Christ's College, Cambridge; and Thomas Sampson, dean of

26 THE LIVING CHURCH • October 9, 2011 , Romans

Chichester under Edward VI. All had fled to the con­ volume In the B eginn in g I confess tinent upon the accession of Mary Tudor. (Anchor Books , 2001). He The cost of printing this Bible in Geneva was cov­ relates that Archbishop Parker that my ered by the members of the English Church there, was opposed to it from the start among whom one of the most active was John Bod­ and that Archbishop Whitgift own I ley ( whose son would be the benefactor of Oxford 's explicitly stated that it was not Bodleian Library). Upon the death of Mary and the to be used in the liturgy (pp. interest accession of Elizabeth I these exiles return ed and 124-29). I confess that my own . I were given prefennents by the queen: Whittingham, interest is now piqued ; perhaps 1sno dean of Durham; Gilby, vicar of Ashby de la Zouch; the Calvinist translation was 1 and Sampson , dean of Christ Church , Oxford. only canonically banned rather piqued. Further , the authoritative Cambridge History of than civilly illegal? I do not the Bibl e, Vol. III, indicates that at first Archbishop know. Regardless, as Gordon Matthew Parker and his colleagues did not object to Campbell notes in his rec ent Bibl e: The Story of the the Geneva Bible and that th e queen gave an exclu­ Kin g Jam es Version (Oxford, 2010), after the KJV sive grant to John Bodley to print it for seven years was published the Geneva Bible was suppressed for (though none were actually printed in England until religious and financial reasons (pp. 113-14). 1576, when the revised notes had becom e more Howev er preferred in the early years of Eliza­ strongly Calvinist). The Geneva Bible retain ed its beth's reign, the final fates of Whittingham, Sampson , popularity in Elizabeth's reign and beyond , with 140 and Gilby cut an altogeth er different figure. McGrath editions of the Bible and New Testament up to 1644 notes that Whittingham was in the process of being - a generation after the publication of the KJV. sacked by the Archbishop of York when ~e died in (The Rev. Dr.) J. Raymond Lord 1579. The Oxford Dictionary of National Biography Pensacola, Florida details that Sampson was deprived for non confor­ mity in 1565 and although reinstated , he remained Benjamin Guyer responds: widely disliked. Gilby's fate was similar - first sup­ I am always please d to be corrected. Yes, the porting the Puritan movem ent, befor e resigning from Geneva Bible was a Reformed production that was public controversy. led by English expatriates under Mary I. John Knox , a Scottish reformer , assisted with the translation - or so it St. Michael and All Angels Episcopal Church would seem. I have now done some further digging on this WELCO HNG YO WITH TH E Si lRJT OF ALOHA point , and I see that in the sec­ ondary literature there is a NET:HOW REAL CHURCHES lack of clarity about Knox's REALLYGROW actual involvement. So, it is a congregationaldevelopment workshop best to simply say that the Geneva Bible was Reform ed. on the islandof Kauailed by TheRev. As for opposition to the WilliamMiller, February 7-9, 2012. Geneva Bible, I followed Alis­ Special hotelrates and moreinformation at ter McGrath's narration in his www.stmichaels-kauai.orgor www.fat i erbill.net SUNDAY'S READINGS I October 9, 2011 T1-1, LIVING CHURCH VOLUME 243 NUMBER 8 The Seventeenth Sunday after Pentecost EDITORIAL Dr. Christopher Wells Executive Director( ext. 15) God of Both Love and Judgment John Schuessler ManagingEdit or (ext. 11) First reading and psalm : Ex. 32:1-14; Ps. 106:1-6, 19-23 Douglas LeBlanc Alternate : Isa. 25:1-9; Ps. 23 • Phil. 4:1-9 • Matt. 22:1-14 Editor at Large(ext. 22) Amy Grau GraphicArtist (ext. 13) Today's lessons provide a curious of the wedding feast in which those BUSINESSA ND FULFILLMENT and disconcerting contrast of God's who were first invited refuse to Sue Lang immeasurable love and implacable come, and treat the messengers of Office/BusinessMan ager (ext. 17) Ruth Schimmel judgment. In the lesson from Exo­ the invitation with violence; they are Accounting/BusinessAssistant (ext. 20) dus, while Moses is apart from the judged and destroyed . Then those Thais Jackson newly freed slaves, they persuade least likely to be invited to a wedding FulfillmentManager (ext. 21) Aaron, the first priest of God, to are invited in their place ; yet even ADVERTISING make for them a golden calf which then, one who is not fit for the feast Tom Parker AdvertisingManager ( ext. 16) they worship in place of the God is cast out into judgment. Amber Muma who had freed them by promise and As we consider this teaching, we AdvertisingAssociate (ext. 12) miracle. As God prepares to con­ may discern that being "stiff-necked"

BOARD OF DIRECTORS sume them with judgment and make (i.e., refusing to bow before the The Rev. Thomas A. Fraser, Riverside, Ill. Moses into the new patriarch of the Lord) or accepting God's invitation (President) chosen people, Moses himself inter­ to the "wedding feast" of his Son is Miriam K. Stauff, Wauwatosa, Wis. (VicePresident ) cedes for the wayward, thereby turn­ the key factor that decides whether Daniel Muth, St. Leonard, Md. ing aside God's wrath. The psalm a nation or an individual will receive (Secretary) G. Thomas Graves 111, Dallas, Texas connected with the lesson continues mercy or condemnation. Whether (Treasurer) the theme by exto lling God's stead­ "good or bad," peop le may accept The Rt. Rev. Anthony J. Burton, Dallas, Texas The Rt. Rev. Bertram N. Herlong, Franklin, Tenn. fast love without compromise of jus­ God's invitation, but all must don the The Rev. Jay C. James, Raleigh, N.C. tice or ignoring the sins of the people "wedding garment" (i.e ., the glad The Rt. Rev. D. Bruce MacPherson,Alexandria, La . Richard J. Mammana, Jr., New Haven, Conn. that deserve judgment. acceptance of the invitation). Howard M. Tischler, Albuquerque, N.M. The lesson from Isaiah includes In the light of these lessons, the the marvelous prophecy of the reading from Philippians is refresh­ Editorial and Business offices : 816 E. Juneau Avenue, forthcoming destruction of death ing. In the household of faith, espe­ Milwaukee, WI 53202-2793 and wiping away of tears; this les­ cially a healthy and loving congrega­ Mailing address : son is God's comment on the death­ tion as that in Philippi appears to be, P.O. Box 514036, bound status of the human ra ce one finds a community marked by Milwaukee , WI 53203-3436 after the first sin, when God had peaceableness and love. There is dis­ Phone: 414-276-5420 Fax: 414-2 76-7483 said of the forbidden fruit: "On the agreement, to be sure, for Euodia E-mail: [email protected] day that you eat of it, you will surely and Syntyche are at odds and urged www.livingchurch.org die." The psalm that follows simi­ to reconcile, with the help of another

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28 THE LIVING CHURCH • October 9, 2011 SUNDAY'S READINGS I October 16, 2011

The Eighteenth Sunday after Pentecost 'I Know You by Name' First reading and psalm: Ex. 33:12-23; Ps. 99 Alternate: Isa. 45:1-7, Ps. 96:1-9 (10-13) • 1 Thess. 1:1-10 • Matt. 22:15-22

All the lessons appointed for this return to their own land to rebuild day focus on coming to know God their nation. It is a time roughly and his intimate, merciful, and just 2,000 years after Moses. Cyrus is the knowledge of us. In the lesson from pagan conqueror of the Israelites' Exodus, Moses has the gumption conquerors - the one who will almost to remind God that the peo­ declare that they may return to ple cannot journey on without his Judah. The prophecy has God refer presence. In terms that suggest to Cyrus as "his anointed," a term close friendship, God graciously with Messianic overtones, and assures Moses: "I will do the very assures him of great forthcoming thing that you have asked; for you blessings. have found favor in my sight." God Similar to what he had said to then adds the most gratifying "and I Moses, God says to Cyrus: "It is I, know you by name." To be known the Lord , the God of Israel, who to God by name is a most exultant calls you by your name." One thing reality that we, in our own day, take that makes this passage astonish­ for granted, thereby failing to real­ ing is that Cyrus is a Gentile. Even ize its immensity. so, he is the chosen of God to with the In the first encounter at the burn­ restore the nation of Israel and to ing bush , Moses dared to ask God's receive the revelation that there is Episcopal name - a request that God granted. only one God, the God of Israel. Musician's Perhaps emboldened by God's gra­ In the lesson to the Christians in cious assurance to him, Moses says: Thessalonica, Paul is pleased with Handbook "Show me your glory." It is a deeper the believers there since their faith Lectionary Year B request, perhaps, than any found in is widely known, their Christian 2011-2012 the Bible. It is a request that God behavior is commended by all who 55th Edition grants only partially, just as the rev­ hear about it, and above all they elation of his name was, in a way, have "turned to God from idols." partial. Even so, it is revelation of This continues the theme of those Order online at: immeasurable portent. who "know and are known by God." livingchurch.org/store/books The lesson from Isaiah contains Such mutual knowledge is the or call 1-800-211-2771 the prophecy of God to Cyrus in the essence, both for individual and years marking the end of the community, of knowing who one is Israelites' exile in Babylon and their and what one's destiny is. The E piscopal IVIusician's Handbook Look It Up 55th Edition Lectionary Year B Consider John 10:14 in the light of the theme of today 's lessons.

Think About It Notice that the disciples of the Pharisees and Herodians, in spite of their intention to entrap Jesus with a very clever question, still speak the truth about Jesus in their first remarks to him.

October 9, 2011 • THE LIVING CHURCH 29 PEOPLE & PLACES BOOKS CLASSIFIEDS

CHARITABLE GIVING Appointments (Continued from page 15) GIVE THE GIFT OF MOBILITY to disabled childr en and adult s in deve lop ing countri es by suppo 11ingTh e Red Thread The Rev. CynthiaL. Black is rector of considers death , even for a believer, a Prom ise's All Te1Tain Whee lchai r (ATW) program. $350 Redeemer, 36 South St., Morristown, NJ fearful leap into the darkn ess of non­ sends an ATW across the globe to someone in need. For mor e informat ion visit www.rcdthreadpromise.or g (keyword: 07960. being, and the best we can do is to whee lchair) or ca ll (817) 320-6522. The Rev. MatthewT. L. Corkernis rector achieve that leap admirab ly. of Calvary, 31 Woodland Ave., Summit, NJ CHURCH FURNISHINGS 07901. Although I have confessed with my The Rev. DeeAnn de Montmollinis rec­ lips that I believe in the life everlast­ FLAGS AN D BANNERS : Custo m desig ned Episcopa l tor of Annunciation, 4408 Gulf Dr., flags and banners by Festiva l Flag s in Richmond ,VA. Please ing, my perceptions have come under contact us by phone at 800-233-5247 or by E-mail at Holmes Beach, FL 34217. pressure from the prevailing culture [email protected] . The Very Rev. PeggyPatterson is assis­ to see death just as an enemy, rather tant for family life ministry at Holy Faith, TRADITIONAL GOTHIC chap el chairs. Officiant chairs 311 E Palace Ave., Santa Fe, NM 87501. than also being a player in the great­ for modern chur ches. Custom crosses , altar s, hymn board s, NancyWhitson is head of St. Patrick 's est Christian hop e. I have, with many furn itur e, cab inets. OLDCRAFT WOODWORKERS, Scwa nee, TN 37375 Ph: (931) 598-0208 . E-ma il: old­ Episcopal Day School, One Church Rd., Christians, lost the vision of the good [email protected] Thousand Oaks, CA 91362. death, which means a significant ele­ Deaths ment of Christian discipleship is miss­ POSITIONS OFFERED ing; and this in turn distorts the pri­ ASS ISTANT TO TH E DEAN: St. Pau/'.5 Epis copal The Very Rev. Charles Preston oriti es of the Church's life and Cathedral, Peoria, II, seeks priest ass istant with skills in Wiles,dean emeritus of St. Matthew's profoundly disfigures the mann er in pastora l care, preaching , teac hin g, and liturgy. Qualifi ed Cathedral, Dallas, died Sept. 3 after a ap plicants will be seminar y train ed with at leas t 5 yea rs which we, laity and clergy alike, exer­ ex perience as rec tor or assista nt. Th e cathedra l is financially brief hospitalization. sound with co mmitt ed chapter and grow ing outreac h m in­ cise our ministry. Born in New Market, MD, he graduated istry and anchors the Diocese of Quincy. Check out St. The awe-inspiring richness of the Paul 's at www.stpaulspe oria.com Co ntact (309) 688-3436 in 1939 from Washington College, Chester­ or frded mon@stpaulsp coria.com , or 360 1 N. North, Peo­ town, MD, and worked as a high school Christian hope has given way to mild ria, II. 6 I 604. principal for several years. He was in the embarrassment, sentimentality, and a U.S. Coast Guard during World War II and Gnostic spirituality that promises lit­ was hospitalized for more than a year after tle while delivering less. While much To place a classified, he washed overboard during submarine of what we emphasize as essent ial to print or online, contact patrol off the Atlantic coast. He graduated Amber Muma at from Virginia Theological Seminary and Christian living may be worthwhile, we have tended to underplay the eter­ [email protected] was ordained priest in 1948. 1n 1951 he (414) 276-5420 ext. 12 received the M.A. and Ph.D. degrees from nal dimension, dismissing it as "pie in Duke. For 13 years he served St. Mary's, the sky when you die." In the process Burlington, NJ, before moving to the cathe­ we have fudged the vision of a cruci­ dral in Dallas. During that time, he was president of St. Mary's Hall (later Doane fied and risen Jesus Christ whose Academy), the oldest girls prep ara tory death destroyed death, opening the school in the U.S., and a guest lecturer in Kingdom of heaven to all believers . church history at Philad elphia Divinity Like many older people , for me School. Dr. Wiles was a deputy to General death's approach is no longer abstract are you in? Convention from Dallas. As co-chair of the but a pressing reality to be engaged. I Prayer Book Committee of General Con­ vention and member of the Standing Litur­ am not eager to die, but graying hair gical Commission, Dean Wiles worked for and crea king limbs remind me that I THE LIVING CHURCH the creation and eventual acceptance of cannot forever escape it. Death, for a 2012 ChurchDirectory the revision of the Episcopal Book of Com­ believer, is not a fearful leap into the mon Prayer. His academic writing cen­ darkness of non-being: the Gospel tered on the theology and writings of gives us far more. The assurances of A valuable resource for Lancelot Andrewes and the Caroline pilgrims traveling on Divines. He later wrote for a broader audi­ Jesus , the mind-blowing imagery of ence with tracts on the Eucharist , prayers the Book of Revelation, the inspired business or vacation, for parish life, and his final work on the imagination of literature such as the looking for a church home meaning and symbolism of the stained Chronicles of Narnia - all of these away fr o m hom e . glass iconography at St Matthew's, "The should encourage us to embark on Include your church today! Gate of Heaven." 1n retirement, he was an that last journey with trepidation , but associate at St. Luke's, Dallas. He is sm­ vived by his wife, Mary; his children, Mary also with hope that it is a leap into Margaret Wiles, of Christchurch , New light and unimaginable glory. CONTACT:AmberMu Zealand; C. Preston Wiles, Jr., of Dallas, (414) 276-5420 ext.1 and Wade Bmgess Wiles, also of Dallas; The Rev. Richard Kew is director of am ber@I ivi ngch urch. o and several grandchildren. devel,opmentat Ridley Hall, Camlrridge.

30 THE LIVING CHURCH • October 9, 2011 College Services Directory COLORADO TENNESSEE WASHINGTON UNIVERSITYOF COLORADO Boulder CHAPEL OF THE APOSTLES UNIVERSITY OF WASHINGTON Seattle ST. AIDAN'S & CANTERBURY COLORADO 335 Tennessee Ave. , Sewanee 37383 EPISCOPAL CROSSROADS CAMPUS MINISTRY Website:www.canterburycolorado .org (303) 443-2503 (931) 598-1478 theo log y@sewanee .edu www.uwcrossroads .com (206) 524-7900 ext . 19 E-mail: chaplain @canterburycolorado .org The Rev. Dr. James F. Turrell , Sub-Deanof the Chapelof the Apostes E-mail: [email protected] The Rev. Mary Kate Rejouis Mon-Tues-Fri H Eu 12; Wed H Eu 11; Thurs H Eu 5:45; The Rev. Mary Shehane Sun H Eu 8, 10:30, 5 Campus Ministry Mon-Fri MP 8:10, Mon-Tues-Wed-Fri Evensong/ EP 5:40 Wed H Eu 6

DELAWARE Newark UNIVERSITY OF DELAWARE www.stthomasparish .org ST. THOMAS '$ EPISCOPAL CHURCH (302) 368-4644 The Rev. Paul Gennett , Jr., r; The Rev. Deacon Cecily Sawy er Harmon , campus minister Church Directory Sun 8, 10:30, Sept to May 5:30; Wed 12:10; EP M-F 5:15 DISTRICT OF COLUMBIA KERNVILLE, CA SARATOGA SPRINGS, NY AMERICAN UNIVERSITY- District of Columbia ST. SHERRIAN 251 Big Blue Rd. (760) 376-2455 BETHESDA www .bethe sdachurch .org BOWIE STATE UNIVERSITY- Bowie, MD The Rev. Bob Woods The Rev. Thomas T. Parke , r GALLAUDET UNIVERSITY- District of Columbia Sun 11 Sun 6:30, 8, 10; Wed 12:10 GEORGETOWN UNIVERSITY- District of Columbia THE GEORGE WASHINGTON UNIVERSITY - District of Columbia SAN DIEGO, CA ALL SAINTS ' Sixth & Pennsylvania Ave . NEW YORK, NY HOWARD UNIVERSITY- District of Columbia THE CHURCH OF THE EPIPHANY (212) 737-2720 Website: www .allsaintschurch.org (619) 298- 7729 ST. MARY'S COLLEGE - St. Mary's City, MD The Rev. Andrew J. W. Mullins www.epiphanynyc .org Sun 8 & 10; Daily Mass: Tues 12; Wed 9:30; Thurs 6; Fri UNIVERSITYO F MARYLAND - College Park, MD Sun 8:30, 11, 6 WESLEY THEOLOGICAL SEMINARY - District of Columbia 9:30; Sat 9 CHARLESTON,SC Diocese of Washington Campus Ministries NEWARK, D E CHURCH OF THE HOLY COMMUNION Website: www .edow.org/ministries/campus/index.html UNIVERSITY OF DELAWARE www .stthomasparish.org 218 Ashley Ave. (843) 722-2024 Office of Academic Ministries: (202) 537-6552 ST. THOMAS 'S EPISCOPAL CHURCH (302) 368-4644 www.holycomm .org office @holycomm .org The Rev. Paul Gennett, Jr., r; The Rev. Deacon Cecily The Rev. Dow Sanderson , r; the Rev. Dan Clarke, c; the Rev. FLORIDA Sawyer Harmon , campus minister Patrick Allen, assoc FLORIDA STATE UNIVERSITY Tallahassee Sun 8, 10:30, Sept to May 5:30; Wed 12:10; EP M-F 5:15 Sun Mass 8 (Low) 10:30 (Solemn High) EPISCOPAL UNIVERSITY CENTER (850) 222-4053 www.diocesefl.org/rugeha1V msowards1@comcastnet SAVANNAH, GA The Rev. Mike Soward s ST. PAUL'S (912) 232-0274 34th & Abercorn Sts. DALLAS, TX Sun H Eu 5 followed by dinner; Thurs Dinner 7 followed by worship Website: www .StPaulSav annah .org CHURCH OF THE INCARNATION 3966 McK inney Ave . The Very Rev. Dr. W. Willoughby Ill , r; the Rev. LG. Collins , v Website: www .incarn ation.org (216) 521-5101 ILLINOIS Sun 8 (Low), 10 (Solemn High), 12:15 (en Espanol), 6:30 The Rt. Rev. Anthony Burton Sun 7:30, 9, 11 :15, 5:30 UNIVERSITYOF CHICAGO Chicago (Celtic) (and other Hyde Park schools) Weekday Mass: Mon 12:15, Tues 6, Wed 7, Thurs 10, Fri 7; BRENT HOUSE, THE EPISCOPAL CENTER AT THE MILWAUKEE, WI UNIVERSITY OF CHICAGO LIHUE, KAUAI, HI ALL SAINTS ' CATHEDRAL (414) 271-7719 5540 S. Woodl awn Ave. (773) 947-8744 ST. MICHAEL & ALL ANGELS 4364 Hardy St. at Umi 818 E. Juneau Ave . www.ascathedral .org Website: www.brenthouse .org www .stmichaels-kauai.org (808) 245-3796 Sun Masses 8, 10 (Sung). Daily Mass, MP & EP as posted E-mail: office @brenthouse .org The Rev. William B. Mill er, r The Rev. Stacy Alan , chap Sat Eu 5:30, Sun Eu 7:30 & Eu 9:45 ANGLICAN Academicye ar services: Sun H Eu (withvegetarian supper) 5:30 (Brent House); Thurs H Eu 12 (Bond Ch) LAS VEGAS, NV ELLSWORTH, ME CHRIST CHURCH 2000 S. Maryland Pkwy ST. THOMAS TRADITIONAL ANGLICAN IOWA The Rev. Dr. Vincent O'Neill , r; the Rev. Bernado lniesta ; 373 Bangor Rd. (207) 326-4120 UNIVERSITYOF IOWA Iowa City th e Rev. Carol Walton ; the Rev. Teogene s Bernardez ; the Sun MP & HG 1O; Sat Evensong 3; Holy Days as announced TRINITY EPISCOPAL CHURCH Rev. Leslie Holdridge ; the Rev. Victoria Warr en (319) 337-3333 www .trinityic .org Sat Eu 5; Sun H Eu 7:45 (Rite I), 9:15 (Hispanic Mass), 10:45 NORTH AUGUSTA, SC The Rev. Raisin Horn , chap (Rite II), Spanish Eu 6:30 THE CHURCH OF THE HOLY TRINITY Su 7:45, 8:45, 11; Jazz Ev & Supper 2nd Sun 5; Compline TBA 160 Merovan Dr.; 29860 www.holytrinityna .org (803) 341-0075 MARYLAND PASSAIC, NJ Sun Eu 10 UNIVERSITYO F MARYLAND College Park ST. JOHN 'S Lafay ette and Passaic Avenues EPISCOPAL/ANGLICAN CAMPUS MINISTRY Website: www .stjohnschurchpassaicnj.org (973) 779-0966 Website: www .edow .org/eacm The Rev. William C. Thiel e, r frthiele @gmail.com LUTHERAN E-mail: eaterps @umd .edu Sun Low Mass 8, Sung Mass 10:30, HD anno. MOJAVE, CA Student Residence: Episcopal Student Center HOPE & RESURRECTION CHURCHES The Rev. Dr. Peter M. Antoci , chap K and Inyo Streets (909) 989-3317 Sun 6:30 RED BANK, NJ TRINITY CHURCH 55 w. Front St. The Rev. William R. Hampton , STS NEW YORK Website : www .TrinityRedBank.org Sun Eu 9 BETHESDA Saratoga Springs The Rev. Christopher Rodriguez, r; the Rev. Thomas May, assoc (518) 584-0309 www .bethesdachurch.org Sun Masses 8 & 10:15 (Sung), MP and EP Daily To place a church directory listing, The Rev. Thomas T. Parke , r CARLSBAD, NM contact Amber Muma at NORTH CAROLINA [email protected] EAST CAROLINA UNIVERSITY Greenville GRACE CHURCH 508 W. Fox St. (575) 885-6200 ST. PAUL'S EPISCOPAL CHURCH (252) 752-3482 The Rev. Rod Hurst , r www.gracecarlsbad.org (414) 276-5420 ext. 12 Website: www.stpaulsepiscopal.com Mass Sun 8:30, 10:30 (Sung), Wed 1O; MP/EP as posted E-mail: rector @stpaulsepiscopal.com The Rev. Bob Hudak , r Sun Eu 8, 10:30; Compline 9 RHODE ISLAND CHURCH DIRECTORY KEY Light face type denotes AM , bold face BROWNUNIVERSITY/RHODE ISLAND Providence SCHOOL OF DESIGN PM; add , address; anno, announced; A-C, Ante-Communion; appt. , ST. STEPHEN'S CHURCH appointment ; B, Benediction; C, Confessions; Cho, Choral; Ch S, EPISCOPAL CAMPUS MINISTRY Website: www.sstephens .org Church School; c, curate; d, deacon, d.r.e., director of religious edu­ The Rev. Michael G. Tuck, EpiscopalCampus Minister Sun H Eu 8, 10; EveningPrayer [S tudent Setvice]5 , followed by dinner cation; EP, Evening Prayer; Eu, Eucharist; Ev, Evensong; ex, except ; 1S, 1st Sunday; hol, holiday; HG, Holy Communion; HD, Holy Days; TENNESSEE HS, Healing Service; HU, Holy Unction; Instr, Instructions; Int, Inter­ SEWANEE:THE UNIVERSITY OF THE SOUTH Website: www .sewanee.edu cessions; LOH, Laying On of Hands; Lit, Litany; Mat, Matins; MP, ALL SAINTS' CHAPEL Morning Prayer; P, Penance; r, rector; r-em, rector emeritus; Ser, Ser­ 735 University Ave., Sewanee 37383 (931) 598-1274 vcunning @sewanee .edu mon ; Sol, Solemn; Sta, Stations; V, Vespers; v, vicar; YPF, Young The Rev. Thom as E. Macfie Jr., University Chaplain and Dean of All Saints' Chapel People's Fellowship. NC, air-conditioned; H/A, handicapped acces­ Sun H Eu 8, 11, Choral Evensong (1st Sun of month) 4, sible. Growing in Grace 6:30; Mon-Fri MP 8:30, EP 4:30 New Books and Music from Church Publishing

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