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SPRING A.D.

2019

VOL. 61 NO. 1
Published quarterly by the Society for Promoting and Encouraging
Arts and Knowledge of the Church (SPEAK, Inc.).

BOARD OF TRUSTEES
CHAIRMAN
THE REV. CHARLESTON D. WILSON
VICE CHAIRMAN
THE REV. CHRISTOPHER COLBY

SECRETARY/TREASURER
DR. E. MITCHELL SINGLETON
THE RT. REV. JOHN C. BAUERSCHMIDT,
THE RT. REV. ANTHONY J. BURTON,
THE REV. DR. C. BRYAN OWEN
MARION CHANCELLOR

EDITORIAL COMMITTEE
THE RT. REV. ANTHONY F. M. CLAVIER,
CATHERINE S. SALMON

INQUIRIES AND CORRESPONDENCE


TOM WALKER, GENERAL MANAGER
805 COUNTY ROAD 102
EUREKA SPRINGS, AR 72632-9705
EMAIL: TWALKER@ANGLICANDIGEST.ORG
PHONE: 479-253-9701
FAX: 479-253-1277
ANGLICANDIGEST.ORG

Opinions or views expressed in articles & advertisements


do not necessarily represent those of the Board of Trustees.

ISSN 0003-3278 VOL. 61, NO. 1


PRINTED IN THE U.S.A.

©2019 SPEAK, INC. ALL RIGHTS RESERVED.

2 anglicandigest.org
Reflecting the words and work of the
faithful throughout the Anglican
Communion for more than fifty years.

connecting gathering telling

For sixty-one years, The Anglican Digest (TAD) has been the
leading quarterly publication serving the Anglican Communion.
From its inception, TAD’s mission has been “to reflect the words
and work of the faithful throughout the Anglican Communion.”
At a time when print editions are becoming an endangered
species, TAD remains a familiar presence in the homes and
offices of many Episcopalians.

Founded in 1958 by the Rev. Howard Lane Foland (1908-1989),


our heritage is “Prayer Book Catholic,” and is open to the needs
and accomplishments of all expressions of Anglicanism: Anglo-
Catholic, Broad, and Evangelical. Thus, TAD does not cater to
any one niche or segment of the Church, but finds its enduring
ethos in serving the Church, including her clergy and lay leaders,
those theologically educated and “babes in Christ.” Each issue,
therefore, is unique.

TAD is sent to anyone who desires to receive it, and is supported


by contributions. To receive your own copy, or to partner with
us in sharing the work of the faithful, visit anglicandigest.org or
call 479-253-9701.

spring 2019 3
A Letter from the
Chairman of the Board of Trustees

Dear Anglican Digest Family,

I am not sure I would be a practicing Christian  without the parables


of Jesus. Okay, that may be a bit over the top — or is it? 

Where would we be without such lavish and poetic expressions


of God’s boundless grace? Remove the tale of the shepherd who
leaves the ninety-nine sheep to find just me, and leave out the
Forgiving Father who throws a party when he sees me coming
home, and we’d surely be spiritually impoverished, even depleted.
In a word, the parables are essential tokens of grace, lagniappes of
God’s love. 

This is the third in what will be a series of four issues focusing on the
parables. As you read these pages, I hope your faith is strengthened
and your load is lightened. 

Will you continue to pray for the Digest, and may I be so bold as to
ask for your support? 

Yours in Christ,

The Reverend Charleston David Wilson

4 anglicandigest.org
6 You Made Them Equal to Us!
9 The Wise and Foolish Builders
12 A Royal Invitation
20 “All In” for Jesus
23 The Unjust Judge
27 Salt, Light, & Lamps Under A Bushel
31 The Anglican Bookstore
38 Lazarus & the Rich Man
41 Too Many Bushel Baskets
44 Which of You?
47 Hurry Up and Wait
54 The Pharisees and the Publican
57 Necrology

QQQQQQQQQQ

Cover photos taken by Marc Langille, ©

Front Cover:
Sculpture in Hillspeak Cemetery by Ben Bunyar

Back Cover:
Foland Memorial Cross and Memorial Bricks;
Cross by Charles Robbins and Rick Allee

spring 2019 5
connecting

YOU MADE THEM hard, you could make a liv-


EQUAL TO US! ing getting jobs at “Fifth and
Matthew 20:1-16 Euclid.” Sadly, reality didn’t
always live up to the hype as
The Rev. Anjel Ayrer workers were abused and at
Scarborough, St. Peter’s times went unpaid with no le-
Church, Ellicott City, MD
gal recourse. But the legend of
how anyone who worked hard
I spent my teen years living could get a job at “Fifth and
in Orange County, California. Euclid” was persistent.
While the 1980’s saw unprec-
edented development of open In the predawn hours, mi-
spaces, there were still a few grant laborers would congre-
farm fields of strawberries gate at the corner of Fifth and
and orange groves. Migrant Euclid. Farm trucks and con-
laborers flocked to South- struction vehicles would pull
ern California from Mexico up: “Necesito cinco hombres”
and Central America seeking … “I need five men”. Laborers
work and fleeing the wars in would scramble to be first to
El Salvador and Nicaragua. In be picked to get work that day.
Santa Ana, there was a street Trucks filled up and pulled
corner every migrant work- out — many found work for
er knew: “Fifth and Euclid”. the day but others were left
It was an open air market behind. “Quizas mañana” …
for day laborers that took on “Maybe tomorrow.”
mythical qualities. Among
the migrants coming north, These migrant laborers were
the stories of “Fifth and Eu- not unlike those whom Jesus
clid” loomed large. “Fifth and describes in his parable of
Euclid” was where you could the Laborers in the Vineyard.
get real work! If you worked This parable is full of scandal

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that strikes to the heart of our right I will give you.” This sec-
sense of economic fairness. ond group gets no guaranteed
It follows on the heels of Je- amount, merely “whatever is
sus’ encounter with the rich right.” But they go, and the
young man who is told to sell vineyard owner repeats this
all his possessions and give offer to two more groups of
the money away and then laborers at noon and 3 o’clock
come follow Jesus; the young — he’ll give them “whatever
man turns away grieving be- is right.” At 5 o’clock he finds
cause he has many posses- more laborers and asks them
sions. Jesus closes this teach- why they are not working —
ing by saying, “Many who are “Because no one hired us” is
first will be last and the last the response. The owner then
will be first.” This parable also tells them to go work in the
illustrates that motif. vineyard.

The vineyard owner goes out The scandal of the parable


in the early morning hours comes at the end — at the
and hires some laborers to pay station. The manager, on
work in his field and agrees behalf of the owner, is told
to pay them a denarius for to pay the laborers, begin-
the day — the common daily ning with the last ones hired.
wage. This was not an extrav- Had he begun with the first
agant amount as it just bought ones hired, there would be no
enough for a day’s food. It was scandal as the first laborers
the minimum wage of Je- would have received the wag-
sus’ time. About nine o’clock, es they expected. But when
the vineyard owner goes out the last ones get the same pay,
again and finds idle laborers. the first are set up to presume
He calls them, “Go work in they will get paid more — af-
the vineyard and whatever is ter all, that’s only fair. Instead,

spring 2019 7
connecting

all of the laborers receive the weight in discussing church


same wage, and outrage en- matters. They are on display
sues. “You have made them when we hear “Well we tried
equal to us!” that back in 1962 and it didn’t
work then and won’t work
And there is the rub: “You now” when new mission ini-
have made them equal to us!” tiatives or programs are con-
How many times do we fall sidered. “I’ve been here lon-
into the same trap of believ- ger” implies that we employ a
ing God’s economy is a mer- seniority system in the church
it-based system? How many — an implication this parable
times do we think there is a refutes clearly.
“brownie points for Jesus”
program giving out more
rewards to those who work Works righteousness is
harder or have been here lon- deeply ingrained in our col-
ger? Do we really believe there lective psyche — especially in
is a seniority system in heaven our American culture which
where those who work longer values being “productive”
and harder get more reward? over all things. Our whole
sense of fairness and what is
We do, in fact, behave as if right is upended in this para-
we believe in a celestial merit ble. We can be quick to judge
badge program. These beliefs the workers who came at 5
manifest themselves when o’clock as lazy and not want-
long-time members of con- ing to work instead of longing
gregations say things like “I’ve to work but perhaps judged
been a member of this church by other employers as not “in
for 45 years” as a way of es- their prime” or “fit to work.”
tablishing why their opin- The graciousness of the sto-
ion should be given greater ry is not just in the vineyard

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gathering telling

owner making everyone THE WISE AND


equal, but in the invitation to FOOLISH BUILDERS
work to those who wanted to Matthew 7:24-27;
but were left behind. In God’s Luke 6:46-49
economy, nobody gets left
The Rev. Jane Schmoetzer
out. All Saints’ Church,
Richland, WA
This graciousness, both of the
offer to work and treating ev- The wise man built his house
eryone the same, flies in the upon a rock
face of everything we learn The wise man built his house
about economic values. We upon a rock
are deeply imprinted with the The wise man built his house
message that we need to pull upon a rock
ourselves up by our bootstraps and the rain came a-
and work hard to get ahead. tumblin’ down.
Jesus undoes all the expecta- Hearing or reading the par-
tions of how God’s economy able of the wise and foolish
works in this parable, flipping builders always triggers an
the script on our self-righ- “ear worm” from my child-
teous desires to be rewarded hood Vacation Bible School
the way we think we should days. It’s a cheerful little song
be. God’s vineyard is one — complete with hand mo-
where everyone, no matter tions, of course! —meant to
how long they’ve been there, encourage placing our whole
engages in valuable work for trust in Jesus, as the prayer
the Kingdom and receives the says, “not only with our lips
same reward. Our Lord is the but in our lives.” A fine and
great equalizer of all. important thing to remember,
of course, and not only for
children.
spring 2019 9
connecting

This parable is found at the by our bootstraps and work


conclusion of the Sermon on hard enough, all will be well.
the Mount in Matthew, and
the Sermon on the Plain in Then life intervenes, and all
Luke. In a few short verses, Je- too often our grand, self-
sus calls those who have been made houses turn out to be
listening to his teaching to put built on sand — or worse yet,
it into practice, and he effec- no more substantial than sand
tively illustrates the difference castles themselves. Houses of
it makes. comfort and security washed
away by job loss or disabili-
Of course, like any good para- ty or economic downturn…
ble, the lessons go far beyond Houses of power and prestige
the corporeal realities of con- ripped apart by the blowing
struction and civil engineer- of political winds and human
ing success or failure. machinations… Houses of
“happily ever after” collapsing
We human beings are very under the weight of illness,
eager to build houses, aren’t death, or betrayal.
we? And not only literal shel-
ters made of wood or stone
or steel. We are forever con- Suddenly there they are: all
structing “castles in the air,” our grand plans, lying in ru-
making our plans and plan- ins at our feet. None of us is
ning our lives around them. immune. Sorrow and pain
A comfortable home in a and loss are part of the human
safe neighborhood; a long condition; they happen to all
and loving marriage; a happy, of us at one time or another.
healthy family; a prestigious
career… We’re confident that What Jesus is saying in this
if we simply pull ourselves up parable is that those moments

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are precisely when the way of on worldly success. We can


life that he has been trying lean into the “grace and com-
to teach, matters most. That’s fort of the Holy Spirit,” with-
when he shows himself to be out regard to any notion of
the rock for weathering those “deserving.”
inevitable storms, and the gift
for our salvation that he real- The ability to turn to God and
ly is, in this life as well as the find strength in the midst of
next. hardship is why Jesus urges us
to act on his words, and not
Because if who we are is merely to listen. Jesus is not
conditional upon what we teaching ways to earn God’s
achieve; if our emotional and favor; emphatically not! In-
spiritual well-being is depen- stead, he’s showing us that
dent on wealth or power; if what we learn by walking
able-bodied health (our own in his footsteps allows us to
or those we love) is the key be able to see what has been
to happiness, then life’s trials there all along, and to build a
can reduce us in an instant relationship of intimacy and
to worthlessness and self-re- trust that reveals and sustains.
crimination, hopelessness
and despair. In the Book of Common
Prayer’s Compline office, the
On the other hand, if our best psalm I choose to pray most
best laid plans are not in fact often is Psalm 31. The psalm-
the center of our being, then ist says it well (verses 1-5):
even their utter destruction
cannot destroy us. We can an- In you, O LORD, have I taken
chor in God’s love and mercy, refuge; let me never be put to
knowing that they have never shame: deliver me in your righ-
been related to or dependent teousness.

spring 2019 11
connecting

Incline your ear to me; make A ROYAL


haste to deliver me. INVITATION
Matthew 22:1-14
Be my strong rock, a castle to
keep me safe, for you are my The Very Rev. Kevin L. Morris
crag and my stronghold; for Church of the Ascension,
Rockville Centre, NY
the sake of your Name, lead me
and guide me.
A few church fairs ago, a
Take me out of the net that they couple of my more industri-
have secretly set for me, for you ous parishioners decided to
are my tower of strength. edit and publish a new parish
cookbook. As a part of this
Into your hands I commend my project, one of our editors
spirit, for you have redeemed decided to send a request for
me, O LORD, O God of truth. recipes to Queen Elizabeth
at Buckingham Palace. Now
In his life, death, and resur- of course, nobody imagined
rection, Jesus gives all of hu- that Her Majesty spends
manity the tools we need to much time in the kitchen, but
drill deep into the presence it seemed like a clever idea
of God and set the pilings for and, who knows, maybe one
all the rest of our life, building of the palace chefs would take
a dwelling that no storm can pity on us and send us a reci-
shake and that even the gates pe. Well, the parishioner who
of hell cannot destroy. was responsible for this idea
did get a response from one of
the Queen’s secretaries, very
politely declining to submit
any recipes. Now you must
understand that in addition

12 anglicandigest.org
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to being a foodie, I am some- secretary — a very sweet re-


thing of a monarchist. Yes, I jection letter, but a rejection
am an American citizen, but I letter nonetheless. Here it is
happen to be a huge fan of the though, right in the front of
royal family and Her Majesty. our cookbook, right where I
So I was endlessly amused by think it belongs. If that is how
the fact that we actually got I respond to a rejection from
a response from the palace. the palace, can you imagine
It didn’t matter that it was a how I would respond to an in-
stock response from a volun- vitation?
teer secretary; what mattered
was that it came from the pal-
ace on official letterhead. If Let me tell you, it’s probably
you open up our cookbook, never going to happen – I’m
you will find there a picture of not that crazy – but if it ever
this letter, forever memorial- did, if for some reason the
ized on one of the front pages. Queen decided that she need-
ed a few more priests at her
parties to balance out all the
Now I just want to point politicians and celebrities,
out here the subtle craziness and if I were to come home
of this: this is a REJECTION one day and discover a letter
LETTER. This is a rejection from the Lord Chamberlain’s
letter from the palace, and office slipped into my letter-
I still found it so meaning- box inviting me to any event
ful that I thought it needed whatsoever at the palace, I
to be bound and included in can promise you: I would go.
the book. This isn’t an invita-
tion to tea. It isn’t a recipe for There isn’t much in this world
the Queen’s favorite scones. that would keep me from go-
It’s a rejection letter from a ing. I wouldn’t care if I had

spring 2019 13
connecting

to take a redeye flight then I don’t care what your citi-


turn right around and come zenship is, what your politics
straight back. I would still go. are, or what you think about
I’d probably even buy a new monarchy; I’m willing to bet
suit, just so that I looked my that if you got an invitation to
best. It wouldn’t matter if I the Queen’s house for dinner,
was sick, tired, busy, whatever you’d take it seriously. If there
— I would find a way, because was any way you could go,
it would be important to me. you would go. Who wouldn’t?
What an honor it would be. And I’m also willing to bet
What a privilege it would be. that you would take it so seri-
How many people get invited ously that, when you showed
to be the guest at a royal ban- up for dinner, you’d look pret-
quet? ty sharp. Maybe you wouldn’t
buy a new suit, but you’d
What would make it especial- probably wear the best one
ly meaningful is that there is you had, because this would
no reason for me to be invit- be a special occasion. Some-
ed: I’m not a celebrity, I’m not one really important was tak-
a politician, I haven’t made ing notice of you. You would
a significant contribution to take the invitation seriously.
British culture, I’m not even a I think that’s pretty much hu-
citizen. I’m just your average man nature. I may be a mon-
admirer from across the pond. archist, but I have a hard time
And maybe you all think I’m imagining why anyone would
a bit eccentric — and maybe refuse the Queen’s invitation.
I am — but if I were a bet- How grumpy would you have
ting man, I’d be willing to bet to be?
that if any of you received a
similar invitation, you’d do That is what makes this para-
the same. ble in Matthew’s Gospel such

14 anglicandigest.org
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a ridiculous story. A king ulous and unbelievable, and I


gives a wedding banquet for think that is part of his point.
his son. He sends out invi- We know that we wouldn’t
tations, but the guests don’t treat an earthly king this way,
come. He sends out messen- but how do we treat the King
gers to the guests to invite of Heaven?
them again, and this time
they kill the messengers. Fi- People get squirmy with this
nally, he tells his servants to Gospel story because they
invite anyone who will come, don’t like the part about the
and even then someone has guy getting thrown out in the
so little respect for the invi- end for wearing the wrong
tation that he can’t even be thing. But I don’t think the
bothered to change out of his point of this story is the be-
street clothes. This is a ridic- havior of the king at all. Jesus
ulous story. Jesus knows that isn’t trying to say that God is
it is a ridiculous story. His lis- like this King; what he’s trying
teners understand that this is to say is that we are like those
a ridiculous story because, for guests. His main point isn’t
the most part, that’s not how how God acts towards us; it’s
people act toward kings and how we act toward God. He
queens. If an invitation comes tells this absurd story so that
from a king or queen, you we will recognize the dramat-
take it seriously. You don’t ig- ic difference between how we
nore it, you certainly don’t kill treat God and how we treat
the messenger, and when you the leaders of this world. We
show up, you show the proper treat the heavenly King in
respect to your host by trying ways we would never dream
to be and look the best version of treating an earthly king:
of yourself that you can. Jesus We ignore his invitation, we
knows that the story is ridic- kill his messengers, and even

spring 2019 15
connecting

if we openly accept his in- ept and sometimes even wick-


vitation, still we often prove ed kings and queens. But we
ourselves unwilling to take it know that the King of Kings,
seriously, unwilling to change, the heavenly king, is so much
literally or figuratively. We better. So if we are willing to
don’t take God and God’s in- take an invitation from an
vitation nearly as seriously earthly king very seriously,
as we would take the invita- shouldn’t we take an invita-
tion from any earthly king or tion from a heavenly King
queen. That, I think, is Jesus’ that much more seriously?
main point.
We all have been invited to the
In Jesus, we know God to be a most amazing banquet. We
God of forgiveness and grace. have been invited to share not
We know God to be merci- just in God’s table at our own
ful. I don’t think that God is parishes; we have been invit-
tossing people into the outer ed to partake of the heavenly
darkness for not being dressed banquet. I know that Holy
appropriately. We know that Communion may not seem
the heavenly king is infinitely like a real meal — just a small
better — more just and more piece of bread and a tiny sip
merciful than any earth- of wine — but consider for a
ly king. An earthly king or minute what is truly happen-
queen will reject you. Earth- ing there: The God and King
ly rulers are fallible. They are of all creation has invited us
human. They won’t even share poor sinners to a banquet.
their recipes. Although I am a We don’t deserve to be there.
monarchist, I can understand There is no reason that God
why some people aren’t be- should welcome us there, but
cause, if you look at history, he does. We come together
there have been plenty of in- with other Christians, not just

16 anglicandigest.org
gathering telling

in one place, but across the is this where we really want to


world and across time. Those be? Are we excited to accept
we have loved and see no lon- this invitation? Are we really
ger, they are there. The saints taking the King of Heaven’s
of God throughout the ages, invitation seriously?
they are there. Communion
is a foretaste of the eternal The truth is, I’m probably nev-
heavenly banquet that God, er going to get an invitation to
the King of Heaven, has in- dinner with the Queen. She’s a
vited us to, and the food that very important and busy per-
he offers us is his own life. No son, and it’s no surprise that
earthly king or queen could I’m not at the top of her guest
do that. The invitation to list. Don’t get me wrong: I still
Communion with God is the want go, and I’d be thrilled to
most important invitation we get one. But it’s ok. I have to
will ever receive. It is a roy- remember that I have already
al invitation, so shouldn’t we received a royal invitation. A
treat it that way? far greater and more import-
ant King has taken notice of
Let’s face it, even those of us me and invited me to dine at
who accept God’s invitation his table. Can I take his invi-
often don’t do it with the true tation just as seriously?
joy and enthusiasm that it de-
serves. Maybe we are willing
to show up and eat, but do we
care enough to change, to be
better; not to be phony, but
to be the best version of our-
selves? Are we just dropping
by this feast reluctantly on
our way to someplace else, or

spring 2019 17
gathering telling

OPERATION

PASS
ALONG
S ince 1972, Operation Pass Along has shared more than 245,000 books,
tapes, vestments, and other items.

Pioneered by the late Wynne Swinson Hensel, Operation Pass Along is


a tangible extension of our mission of sharing the words and work of the
faithful throughout the Anglican Communion; it allows us to collect books
about the Church and usable vestments from those who no longer want or
need them and pass them along to those who do.

spring 2014
Requests for books from seminarians or other readers are filled from whatever
is on our shelves at no charge, other than for shipping and handling. When
we have funds available, books and vestments are reshipped at no charge to
churches and clergy in countries where access to those items is limited or too
costly.
Make a Donation:
If you have, or your parish has, books or vestments that are not being used,
you are encouraged to send them to:
The Anglican Digest
Operation Pass Along
805 County Road 102
Eureka Springs, AR 72632-9705
The most economical way to send books is via the U.S. Postal Service, marked
“Media Mail.” We will send you a receipt for the number of packages received.
If you wish to claim them as a tax-deductible, charitable donation, you must
put a value on them; if you obtain a receipt from the post office, you may also
claim the cost of mailing.
To Submit a Request:
Requests for books may be sent to the same mailing address or submitted
via e-mail at OPERATIONPASSALONG@ANGLICANDIGEST.ORG or
telephone at 800-572-7929. When submitting requests, please be specific with
titles and authors. If we have the book(s) you seek, we will advise you of the
postage and handling charge and, upon receipt of your remittance, will mail
the book(s) to you. There is no charge for the book itself.
If we do not have the book when you submit your request, we will hold your
request for a year, and will notify you as above if and when a requested book
is received. If, at the end of a year, you have not heard from us and want us to
continue to watch for the book, you must resubmit your request.
Items come and go almost daily, so we do not attempt to catalog them, nor do
we maintain a printed list.
For more information, please call 479-253-9701 or email us
operationpassalong@anglicandigest.org
connecting

“ALL IN” FOR JESUS became the best and most


Luke 14:28-33 important time of the day for
me. And it was then I made
The Rev. Brandt L. the decision to be “all in” for
Montgomery, Church of the Jesus.
Ascension, Lafayette, LA

To confess Jesus Christ as


At 13 years old, I was a 7th Lord is to become free by
grader at Saint Peter’s Epis- God’s grace from the power
copal Day School in Talla- of sin and heirs of his eternal
dega, Alabama. It was a year kingdom. But a serious com-
that provided me an in-depth mitment is required on our
introduction to Anglican part. Belief in and confession
Christianity. I remember the of Christ requires a complete
Wednesday mornings when surrender to his will, to dai-
the Rector and school’s chap- ly take up our cross and fol-
lain led chapel service for the low him. This is the cost of
students in the church’s nave. Christian discipleship. The
These Wednesday morning Church’s baptismal greeting is
experiences were the begin- not for the faint-hearted.
ning of my deep interest in
Christianity. I began paying
attention to the day’s Scrip- Jesus makes clear that follow-
ture lessons, feeling a hun- ing him requires a definite
ger for them. I found myself decision. “Whoever comes
being drawn closer to Jesus, to Me and does not hate fa-
even praying regularly. I was ther and mother, wife and
coming to know Jesus in a children, brothers and sisters,
way that I had not before. The yes, even life itself, cannot be
morning chapels at Saint Pe- My disciple. Whoever does
ter’s Episcopal Day School not carry the cross and follow

20 anglicandigest.org
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Me cannot be My disciple. pendence from earthly things


None of you can become My and powers that will one day
disciple if you do not give up crumble and fall to God who
all your possessions.” (Luke was, is, and forever shall be.
14:26-27, 30) To “seek first [God’s] king-
dom and His righteousness”
As it was in Jesus’ day, many (Matthew 6:33) is to push
in our own have misgivings our wills to the side and al-
about this “carrying the cross” low God entrance to provide
stuff. “Which of you, intend- us the real things necessary
ing to build a tower, does not for living. “To live is Christ,”
first sit down and estimate Paul says, “and to die is gain.”
the cost, to see whether he (Philippians 1:21) By surren-
has enough to complete it? dering our hearts, minds, and
Otherwise, when he has laid wills completely to Jesus, we
a foundation and is not able become our best selves and,
to finish, all who see it begin through God’s grace, go from
to ridicule him. What king, strength to strength.
going out to wage war against
another king, will not sit down
first and consider whether he Hence, Jesus bids us to ful-
is able with ten thousand toly commit to him. He knows
oppose the one who comes all our misgivings, fears, and
struggles. The hopes and fears
against him with twenty thou-
sand?” (Luke 14.28-29, 31) of all people through all the
years are met in him. “Come
Jesus warns us: If you’re not
ready to commit and be “all to Me, all who labor and are
in,” then don’t start. heavy laden, and I will give
you rest. Take My yoke upon
Christian discipleship re- you and learn from Me; for I
quires us to switch our de- am gentle and lowly in heart,

spring 2019 21
connecting

and you will find rest for your Therefore, though Christian
souls.” (Matthew 11:28-30) discipleship is not the easiest
life to live, if we want to tru-
We should not fear follow- ly live, we should fully com-
ing Jesus, for he, through the mit to it. Jesus’ victory on the
cross, overcame all destruc- cross shows that we have been
tive powers, and his resurrec- given the power to do bat-
tion from the grave opened tle against “rulers…authori-
to all who confess him the ties…cosmic powers of this
way to everlasting life. Only present darkness…[and] spir-
through Christ can we bear itual forces of evil in the heav-
life’s struggles and stand up to enly places.” (Ephesians 6:12)
oppressive forces. Christ’s way Jesus showed on Calvary the
“bears all things…endures all extent to which God goes to
things.” (1 Corinthians 13:37) prove his love for all of us.
“No one has greater love than
this, to lay down one’s life for
Cyril of Jerusalem (c. 313- one’s friends.
386), one of the foremost
theologians of the Early “You are my friends if you do
Church, said, “Let us not…be what I command you.” (John
ashamed to confess the Cru- 15:13-14) And what does Je-
cified. Be the cross our seal sus command? “As I have
made with boldness by our loved you, you also should
fingers on our brow, and on love one another.” (John
everything…in our comings 13:34) To be a Christian dis-
in, and goings out; before our ciple, to walk Christ’s way of
sleep, when we lie down and the cross, is to really live, not
when we rise up; when we are just on Earth, but forever with
in the way, and when we are Christ in Heaven.
still.”

22 anglicandigest.org
gathering telling

May we all, then, have the THE UNJUST JUDGE


courage to commit complete- Luke 18:1-8
ly to Jesus, boldly confessing
him as the Christ, the Son of The Rt. Rev. Anthony F. M.
the living God. May we have Clavier, Co-Editor
the courage to take up our
own cross, walking its way It is alleged that a student once
to the destiny Jesus prepares defined a parable as being a
for all who commit to him heavenly story with no earthly
— eternal life in his everlast- meaning. Nowadays, a gener-
ing kingdom. May Jesus be ation, or maybe even a second
so glorified in us that “when generation, is growing up who
He comes in the glory of his have never heard the parables
Father with the holy angels,” of Jesus. Those of us who pro-
(Mark 8:38) his words to us fess to have faith are equally
may be, “Well done… enter prone to think that stories
into the joy of your Master.” about vineyards or sheep or
(Matthew 25:23) harvests have little to do with
a world of Starbucks, McDon-
alds, or Walmart. We hear the
stories Jesus told as we sit in
THE ORDER OF ST. ANDREW comfortable pews on Sunday,
perhaps wondering what the
A Religious Order of men and
women, both married and single,
preacher will make of them in
not living in community. the inevitable sermon.
For information contact:
The Father or Mother General
The Order of Saint Andrew The story of an unjust judge
2 Creighton Lane may seem to be an excep-
Scarborough, NY 10510
(914) 941-1265; 762-0398 tion. If we haven’t person-
http://www.osa-anglican.org ally encountered an unjust
Advertisement judge, we have probably read

spring 2019 23
connecting

stories about poor people or Mark 4:3-9; Luke 8:5-8) is


minorities being ill-used by not about people falling away,
morally corrupt or venial le- but rather teaches that God’s
gal officials. Problem solved: Kingdom will triumph. That
This parable means that if we brings us to the Unjust Judge.
badger God enough he will fi-
nally give in and do as we de- Judges in First Century Israel
mand. What’s the use of being sorted out complaints made
a Christian if we don’t get our by those who believed they
prayers answered? That leads had been wronged. Most of
to a further problem: What if the cases they heard were
our prayers aren’t answered? about property or inheritance,
Does it mean that we don’t and so were unusually open
have faith, or that we haven’t to corruption. Those who first
asked enough, or asked in the heard this story — whether
wrong way? from the lips of Jesus or in a
gathering of early Christians,
Let us begin with parable, where St. Luke’s careful histo-
the art of telling a short story ry of the life of Jesus was being
which has a moral or religious read — would have known all
point and which connects our about corrupt judges. They
lives to God’s life. Note that a also would have known some-
parable has a single point. If thing else, something which
the reader gets bogged down opens up this story to us.
in the details, assigning to
each section an equally appro- Modern Christians seem
priate weight rather than con- convinced that faith is about
centrating on the real thrust of me. We talk about my faith
the story, the point is missed. and even my God. We alter,
For instance, the Parable of abridge, or edit the substance
the Sower (Matthew 13:3-9; of the Christian faith to suit

24 anglicandigest.org
gathering telling

our own needs and desires. ah restoring David’s Kingdom


“Jesus is my Savior” we pro- was flawed. The Jewish people
claim. Well yes, he is, but only yearned to be vindicated, but
because Jesus is the Savior of for the wrong sort of vindica-
the world and the Savior of tion.
the Church. By baptism, we
become members of a saved The first Christians, looking
community. That communi- back at the Cross, the Resur-
ty is described in the Creeds rection, and the Ascension,
as One, Holy, Catholic, and knew the true meaning. The
Apostolic. We can’t alter that people of God were vindicat-
faith or design it for our own ed by Jesus the Messiah, the
needs and desires. Rather, Christ. By his birth, ministry,
that “Catholic” faith alters and death, resurrection, and as-
changes our needs and de- cension, he had accomplished
sires, and disciplines them to what the widow yearned for.
adore and serve God and love Israel and the Church of God
and serve humanity. were now vindicated. The
Church’s unceasing plea “that
The Jews yearned for the com- he will come again in his glo-
ing of the Anointed One, the rious majesty” and will estab-
Messiah promised by the an- lish an everlasting Kingdom is
cient prophets and foretold in being fulfilled.
the Holy Books of the Hebrew
Bible. They believed that when The parable of the Unjust
this event happened, Israel — Judge does not address our
that is the ancient physical prayers for Aunt Ann’s bun-
land promised to Abraham ions, or what we call interces-
— would be restored to them. sory prayers. Elsewhere, Jesus
Jesus dug deeper. He taught assures us that if we ask with
that the idea of such a Messi- his mind (in his name), God

spring 2019 25
connecting

will answer in a manner best tion. He lifts in our minds and


for us. That he has promised. imagination the Cross, the
We don’t have to bombard Empty tomb, the disciples on
God with prayers for our indi- a hill as Jesus disappears, and
vidual needs — “Ask and you the coming of the Holy Spir-
will receive”. But faith isn’t pri- it at Pentecost. We don’t have
marily about individuals at all, to nudge God to do what he
or about personal needs. Faith purposes to do. Rather, the
is the belief that we belong, Church cries out for the final
through baptism, to God’s vindication so that we keep
Kingdom, a kingdom at pres- in mind the centrality of the
ent, here on earth, made up Second Coming. Without it,
of gathered communities, like Christianity is a generation-
embassies, representing God’s al slog to create the kingdom
Kingdom, the Kingdom which by our own efforts and by our
exists in the mind and will of own means.
God in his Presence, the King-
dom which will come. Every Sunday, we recite the
Creeds and avow that we be-
The Church’s cry is Marana- lieve in the life of the world to
tha, “The Lord has come and come. This is not a statement
will come”. We do what we can of belief in immortality, per-
to tell the Good News, care sonal or for our families too.
for the poor, and seek justice, This is the Church’s belief in a
but we know that the perfect renewed world which comes
world for which we work and at the end, and the beginning
yearn will come when the new of all things, when the Just
heaven joins with the new Judge vindicates his people.
earth and Eden is restored. So let it be.
God the Righteous Judge
hears our prayer for vindica-

26 anglicandigest.org
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SALT, LIGHT, & Jesus’ metaphors to describe


LAMPS UNDER A what is Christian discipleship.
BUSHEL It is both concrete and poetic,
Matthew 5:13-16 incarnate and transcendent at
the same time.
The Rev. Dr. Walter
Brownridge Before I explore our text, it is
Christ Church important to note that in Mat-
Grosse Pointe, Michigan
thew this image is mentioned
You are the salt of the immediately following Jesus’
earth; but if salt has lost its discourse on the Beatitudes.
taste, how can its saltiness The Beatitudes expands what
be restored? It is no longer we learn about the call to dis-
good for anything, but is cipleship.
thrown out and trampled
underfoot. You are the Blessed are … The poor in
light of the world. A city spirit … The meek … Those
built on a hill cannot be who hunger and thirst for
hidden. No one after light- righteousness … The mer-
ing a lamp puts it under ciful … The pure in heart
the bushel basket, but on … The peacemakers …
the lampstand, and it gives Those who are persecuted
light to all in the house. for righteousness sake …
In the same way, let your
light shine before others, The Beatitudes lay out a bib-
so that they may see your lical foundation for Christian
good works and give glory ethics that has become essen-
to your Father in heaven. tial reading for an introducto-
ry course in moral theology
The images of salt and light and Christian ethics. Jesus’
are perhaps my favorite of discourse holds up several

spring 2019 27
connecting

virtues and pairs them with salt, which is used to alter or


such promises as: “Theirs enhance the tastes of food,
is the kingdom of heaven”; the disciples’ capacity to elicit
“They shall inherit the earth”; goodness as they participate
“They shall be comforted”; on the earth should be of pro-
“They shall receive mercy.” found consequence.

The placement of the salt and The danger for disciples is


light parable indicates that that they may lose that capac-
the audience that heard the ity by forgetting that they are
Sermon on the Mount is the to disorder the status quo by
same audience that heard the valuing those who are dispos-
salt and light parable. More sessed, caring for those who
importantly, Jesus uses the suffer loss, seeking to do jus-
metaphor to give encourage- tice, showing mercy, having
ment and direction to the integrity, being peacemakers,
faithful. and courageously standing
for what they believe. Dis-
In the first metaphor, “You ciples who do not engage in
are the salt of the earth”, Jesus such practices that humanize
is suggesting to his disciples life on earth will be like salt
their identity. Salt (among that has lost its taste. As fol-
other purposes) is a natural lowers for Jesus, we have the
preservative for food, thus it same identity, purpose, and
is essential for nourishment. calling.
Salt was and is a valuable
commodity. The second metaphor, “You
are the light of the world,” in-
Jesus gives his disciples a vites us to consider the role of
distinctive capacity to elicit disciples as a gathered com-
goodness on the earth. Like munity (vv. 14-16). Light

28 anglicandigest.org
gathering telling

enables us to see things and Christian virtue, but we must


is a kind of energy that gives always remember that our hu-
things color, helps vegeta- mility is about ourselves, not
tion to grow, provides solar “the treasure we have in jars
power for electricity, and can of clay” (2 Corinthians 4:7).
be focused for specific uses, We must always remember
such as a laser. Like light, the that we are the jars of clay
disciples as a gathered com- (or “earthen vessels”, as the
munity have the overarching King James Version translates
purpose of being the mirror it), but our calling — to pro-
that reflects God’s light so claim the Gospel of Jesus and
that all peoples and nations to participate in hastening
can know of God’s justice and the coming of God’s Beloved
mercy. As a gathered commu- Community — is a treasure
nity, the disciples are like the that is compelling and should
light when they engage others not be hidden.
in the world, enabling diver-
sity, sustainability, and recon-
About 15 years ago, I left for
ciliation. These are the good three years as a missionary
works that will glorify God. with the Anglican Church
of Southern Africa in Cape
What is interesting to me is Town, During my time there,
that the metaphors of salt and I learned much about the ne-
light can be contrasted with cessity of maintaining this
the virtues in the beatitudes, balance of humility and bold-
especially meekness and pov- ness. A quotation that was
erty. Those qualities tend to popularized by the late South
confirm the belief that Chris- African President Nelson
tians should be more humble Mandela, during his inaugu-
and avoid self-promotion. ral address was actually writ-
Humility is an important ten by American spirituality

spring 2019 29
connecting

writer Marianne Williamson. ated from our own fear,


Like Mandela, we should take our presence automatically
heed of her words: liberates others.

Our deepest fear is not — “Our Greatest Fear”


that we are inadequate. by Marianne Williamson,
Our deepest fear is that we excerpted from “A Return to
are powerful beyond mea- Love” (1992)
sure. It is our light, not our
darkness that most fright- May we never become faint
ens us. We ask ourselves, of heart as we shine our little
who am I to be brilliant, lights of the love in this dark-
gorgeous, talented, fab- ened world. Our light is teth-
ulous? Actually, who are ered to the greater light of the
you not to be? You are a Word that was made flesh, a
child of God. Your playing light that the darkness could
small does not serve the not overcome.
world. There is nothing en-
lightened about shrinking
so that other people won’t
feel insecure around you.
We are all meant to shine,
as children do. We were
born to make manifest the
glory of God that is within
us. It’s not just in some of
us; it’s in everyone. And as
we let our own light shine,
we unconsciously give oth-
er people permission to do
the same. As we are liber-

30 anglicandigest.org
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LAZARUS & THE in subservience to those who


RICH MAN came before, but rather that
Luke 16:19-31 we recognize the legitimate
claims our earlier brothers
The Rev. Dr. Calvin Lane and sisters can make on our
Affiliate Professor of common life of worship and
Church History at Nashotah scripture study. Gregory I was
House Theological Seminary
St. George’s Church, bishop of Rome from 590 to
Dayton, OH 604; he is usually counted as
the last of the Latin church fa-
The parable of Lazarus and thers, and is likely best known
the rich man appears in only as the pope who simultane-
Luke’s Gospel, although, as ously strengthened the papa-
we will see, there are obvi- cy while rejecting the notion
ous echoes in Matthew. To of universal supremacy. He
approach this passage, let’s was also the first pope to have
practice that life-giving and been a monk, he sent Augus-
catholic way of reading scrip- tine of Canterbury on mission
ture — that is, with the church to England, and wrote one of
across both space and time. the most important treatises
This is a fine opportunity on pastoral ministry. Gregory
to draw on one of the more was also a very fine preacher
important church fathers, and biblical exegete. His han-
Gregory the Great. Obvious- dling of this particular para-
ly, mining patristic resources ble, in his Homily 40, is worth
can bring some insight, but our attention.
it is also a healthy discipline:
We read sacred scripture with To begin, let’s survey the ma-
others so that our vision can jor parts of this story Jesus tells
be challenged and refined. towards the end of his teach-
That’s not to say that we bow ing ministry in Luke’s Gospel.

spring 2019 37
connecting

There is a rich man, and a (the allegorical sense) in or-


poor beggar named Lazarus; der to teach a particular man-
the rich man is wrapped in ner of life (the moral sense).
fine clothes, while Lazarus
is covered in terrible sores Gregory’s allegorical inter-
which are licked by dogs. The pretation is beautiful. While
rich man feasts; Lazarus eats he circles back to the surface
the crumbs. The rich man tension between the materi-
dies and finds himself smol- ally rich and poor at the end
dering in hell; Lazarus dies of his homily (see Matthew
and is winged by angels to 25), Gregory sees this para-
“the bosom of Abraham.” The ble as a lesson on disclosing
rich man sees all this and begs our sins and placing our faith
Abraham for just a drop of in a merciful savior. The rich
water from Lazarus’s finger. man wrapped himself in lay-
This is denied, as is another ers of fine clothes, giving the
request that Lazarus go warn outward appearance of health
the rich man’s living brothers. and vitality. He is a self-made
Abraham even specifies: Your man, both trusting in his own
brothers have Moses and the glory and displaying it. But
prophets and should listen to underneath the layers, hid-
them. Then Jesus closes the den from view, are the same
parable by foreshadowing his sores Lazarus bears: The rich
own resurrection: The con- man is riddled with wounds;
versation turns to whether he is mortal and sin-sick. But
the rich man’s brothers would the rich man hides his sins;
believe if one returned from he will not confess them.
the dead. Gregory reads this Lazarus, though, admits his
parable as having primarily sins; he shows his sores; he
allegorical and moral senses; openly confesses his failings.
it uses symbol and metaphor Here Gregory also draws on

38 anglicandigest.org
gathering telling

Isaiah 66 to say that the dogs lined by Abraham himself


are allegory for preachers pointing out to the rich man
whose “licks” (sermons) both that his living brothers al-
elicit repentance and offer the ready have the admonitions
comforting gospel of grace. of Moses and the prophets.
For Gregory, this parable also Like Lazarus, they should
figures the inclusion of the show their wounds, confess
gentiles: Lazarus here rep- their sins, and have faith in a
resents those non-Jews who, loving God.
like the Syrophoenician wom-
an (Matthew 15), having only While Gregory has much
the crumbs of God’s cove- more to say, let’s simply close
nant, nevertheless place their on his discussion of the sub-
trust in a merciful savior and ject of names in this parable,
expose their wounds to a lov- specifically that Lazarus is
ing God. By grace, they will named and the rich man is
be grafted onto faithful Israel not. Names mean an awful lot
and find themselves in the bo- in the Biblical narrative: Isaac
som of none other than their refers to Sarah’s disbelieving
father in faith, Abraham (Ro- laughter; “Israel” means to
mans 4 & 11). This vision of struggle with God; Peter is
God’s global intentions built the rock; and Paul is small to
into the covenant with Abra- name but a few. Even Jesus’
ham in the first place — that name points the reader back
is, that in Christ, God is not to Joshua, who led God’s peo-
taking some wild turn from ple into God’s promised land.
his earlier dealings with Israel Gregory preached that, in this
and thus abandoning his eter- parable, we find an inversion
nal purposes for the whole of of the worldly order which
his creation as the Marcionite prizes the names of the rich
heretics taught — is under- and proud. Here in Jesus’ sto-

spring 2019 39
connecting

ry, God knows Lazarus’ name TOO MANY


— the name of a sinner who BUSHEL BASKETS
trusts in Christ — but the rich Mark 4:21-25
man has no name. (The name
“Dives” given to this charac- The Rev. Brooks A. Cato
St. Thomas’ Church,
ter in the church’s tradition is Hamilton, NY
simply Latin for “rich man.”)
Gregory sees a connection As a camp counselor, I used
here to Jesus’ teaching in the to lead kids in all kinds of
seventh chapter of Matthew: camp songs. In the dining
Not all will enter the King- hall, we blessed the meal
dom; some will hear those with “Johnny Appleseed.” We
dread words, “I never knew shortened hikes with a song
you; depart from me.” This about dirty socks. We covered
rich man who never admitted unscheduled time between
his need for a savior, who hid activities with a whole song-
his sins and never cried out for book of camp hits, most of
mercy, does not know God. them falling shy of theologi-
And God, therefore, does not cal oomph. The point of that
know him. Lazarus, though, music, much of the time, was
has put his trust in God’s mer- to hype campers up or bring
cy and is cradled in the loving them back down, to fill space,
arms of Father Abraham. May and keep the kids from draw-
we likewise pull down the fine ing on the building or pulling
robe, expose our wounds, and on loose strings in the carpet.
discover God’s ever-present But when we’d head to Chap-
grace. el, everything changed. We
moved into a reverent silence
first thing in the morning and
last thing at night. The mu-
sic there had purpose. These
40 anglicandigest.org
gathering telling

songs became part of who Light Of Mine, though, lately


we were, part of who we’d be- I’ve had my mind changed.
come. I was listening to an episode
of the podcast “Code Switch”
Every morning, we may have that focused on anthems,
been groggy, but we were glad songs that have carried and
to come to the house of the continue to carry historical
Lord. And every evening, that significance, particularly for
cliff-side house of God gave us people of color. The episode
a peaceful night and a perfect covers a lot of ground, in-
end. But in all the song select- cluding a significant portion
ing and last-minute shuffling spent discussing the weighti-
that was camp, there were a ness of the song I so quickly
handful of songs I tended to dismissed at camp. Where I’d
avoid. I had my reasons for seen only the annoyance of
each of them, but mostly I singing a song I didn’t really
shied away from things that care for, the song itself shined
seemed too cutesy. One of its light into a dark world try-
those seemingly cutesy songs ing to stay dark. The podcast
that I avoided was This Little pieces together the historical
Light Of Mine. It’s fine — a puzzle of the song’s origins,
simple and catchy call-and- but never settles in one place.
response song — but I never Instead, it allows the power of
really got it. Even so, it has the song throughout the past
stayed in my head and, like it hundred or so years to sing
or not, I’ll whistle its tune or for itself.
sing along under my breath.
Like I said, it’s catchy and it’s I had thought this was only
simple and it sticks. a song for kids, distilling the
message of Christ into an eas-
When it comes to This Little ily-regurgitated chorus. I did

spring 2019 41
connecting

not know, or I’d allowed my- hear or eyes to see, as it were.


self to forget, that Rutha Mae I could dismiss seemingly
Harris and the Freedom Sing- saccharine children’s songs
ers sang that simple, catchy, because that’s all I under-
sticky song as police stepped stood them to be. I suppose,
toward them with billy clubs. in a way, I was hiding under a
I did not know, or I’d allowed bushel basket, trying to keep
myself to forget, that alt-right as many things as I could
marchers in Charlottesville hidden under there with me.
tried to drown out its power There was light under there,
with chants of “you will not too, but it was not reaching
replace us.” And I did not terribly far, and it was only
know, or I’d allowed myself shining light on those things
to forget, that while Presiding I already thought I knew to
Bishop Curry set the world be true. But there was great
afire with his preaching, the truth beyond that bushel, and
Kingdom Choir let their own I suppose there is still — truth
light shine into a world with that sits somewhere beyond
too few lamps and too many the edge of what my light
bushel baskets. sees. But if I read this passage
of Mark and understand this
I’m dumbstruck these days by light to be the same as my
just how little of the world I light, then I’ve made a grave
understand, especially by how error. And if I hear This Little
little I see because of my race Light Of Mine and turn it over
and my gender. I’ve heard it on itself to be about me, too,
said that “the greatest privi- then I have erred once again.
lege is not having to know that
you are privileged.” For much Mark’s light on a lampstand
of my life, I did not have to (or under a bushel, as the case
know. I did not have ears to may be) is a true and deep

42 anglicandigest.org
gathering telling

challenge. That challenge more often than not, in spite


reaches in many directions of us.
at once, shining the light of
Christ onto places and peo- If there is anything in our lives
ple we aren’t ready to see in as Episcopalians that ought
their fullness, while also chal- to find its way under a bush-
lenging us to shine that very el and stay there, it’s the ste-
same light. This will hurt. This reotype that we don’t shine
will push us well beyond the that light — that is, that we
comfort of our snug bushel don’t evangelize. There’s an
baskets and, at times, it will uncomfortable and discon-
cause others to shy away from certing degree of truth to that
the light we carry. If this light statement, though. Too often,
is about me or you, then I too many of us view evange-
suppose we have the option lism as a simple, catchy, sticky
to hide it away. But this light thing that other Christians
is not about me or you. This do. We wait for them to shine
light is Christ, and we do not that light, and then we wait a
have the option to hide that little longer, hoping to scoop
under a bushel. A light under up the discontented as they
a bushel suffocates, flickers, find themselves disillusioned
and dies, and to hide that light with the saccharine and the
of Christ under that bushel shallow. It’s as though we
basket is to extinguish Christ are saying ‘y’all do the heavy
himself and set him in the lifting of This Little Light Of
tomb. But the Christian story Mine, while we hide comfort-
does not end in the suffocat- ably under Ubi Caritas.’
ing cold of a closed-off tomb.
It begins again with light once Setting the denominational
more: the Risen Christ shin- arrogance aside, that’s a great
ing, sometimes through but, sadness. It seems we are con-

spring 2019 43
connecting

tent either not to shine our der what light we could shine
light, or to shine our light if we weren’t afraid. I wonder
safely behind the closed red what light we could shine if
doors that we think holler we uncovered the simplicity,
“Sanctuary” but more likely the catchiness, the stickiness
whisper the words of Mr. Cel- of the Gospel.
lophane: “You can look right
through me, walk right by me,
and never know I’m there.”
This Little Light Of Mine re-
fuses to whisper meekly, not WHICH OF YOU?
only in the face of oppression, Luke 11:5-8
but also in the everyday, hum-
drum reality of a world that The Rev. Brian McVey
Church of the Advent,
needs fewer bushel baskets Nashville, TN
and more Jesus. It’s no won-
der the song was and contin- The blessings of pastoral
ues to be such a powerful tool ministry are usually unpre-
in outreach addressing social dictable. Few argue that the
deprivation. It is a powerful holiest moments are antic-
tool because the light it shines ipated. Rather, they are of-
is the light of Christ, a light ten discerned after the fact,
that darkness comprehendeth and in times and places that
not, a light that is the word of are surprising. I had one
God. such blessed conversation on
Christmas Eve. I preached on
I wonder what evangelism in birth stories and how Jesus’
the Episcopal Church would birth story made him more
look like, what light we could relatable to us. In the course
shine, if we knew the power of my sermon, I made a com-
of the tools we carry. I won- ment that his dwelling with
44 anglicandigest.org
gathering telling

us, as a carpenter’s son in Matthew’s Gospel is placed as


an out-of-the-way village in a summary of Jesus’ Sermon
an out-of-the-way province, on the Mount, discussing the
ought to embolden us and en- ethical responsibilities and
courage us to approach him callings of the believer. Luke’s
with whatever cares we have, version of the Lord’s Prayer
whatever injustices we wish occurs in the midst of a series
him to set right, as Luke will of teachings about relating to
point out later in his Gospel. God. How do we understand
Though it was by no means God? How do we see our-
the focus of my sermon, that selves in his salvific work? In
nugget resonated with some pastoral terms, the questions
in the pews that night. What might be expressed in terms
makes you think God cares? that God is too busy with the
What makes you so confident universe or the world’s big
that we should go to him with problems to recognize a fear
everything? Can you give me or a lack or loneliness on the
the Bible verses to back up part of a believer. But Jesus
your teaching? As I answered teaches us in his prayer that
their questions, I found my- we are always in the front of
self blessed with another un- our Lord’s mind, and that we
expected holy moment. should approach him shame-
lessly and boldly with our
As most of us learned in cares.
close studies of the Gospel,
Matthew and Luke’s versions
of the Lord’s Prayer are a bit Jesus drives the point home
different. What really caught with his teaching on the
my attention, and that of my neighbor asking for bread for
smaller audience that eve- a friend. The setting is late at
ning, though, was the setting. night. The neighbor has gone

spring 2019 45
connecting

to bed, as has his family. In ognize that the word has no


mostly single-room dwell- equivalent term in English.
ings, there were no private The Greek word combines
bedrooms so families slept two distinct qualities into one
together in the same room. word: Boldness and shame-
A friend, Jesus says, arrives lessness. While we might wish
at night unexpectedly. So the friend responded out of
the individual in our story kindness or understanding or
is left with competing value the bonds of friendship, Jesus
claims on his behavior. In an is clear that the man responds
age where no grocery stores because his neighbor was
or late night drive-through’s bold and shameless enough
existed, how could one feed to approach and nag. Jesus
a friend? Most of what was then commends that behav-
made in the morning was ior to his disciples, encour-
consumed by the end of the aging us to be bold enough
day. Yet the needs of hospital-and shameless enough to ap-
ity are clear. And so the man proach God with all the cares
goes to his neighbor, con- and concerns expressed in
fidant the neighbor has the the prayer he has just taught
three loaves, and risks incur- them. Which of you…? Lest
ring the neighbor’s wrath by we think we have perhaps
waking the kids. misunderstood our Lord, Je-
sus will end this teaching on
In the course of his teaching boldness and shamelessness
on the parable, Jesus points with an instruction that we
out that the neighbor responds should keep knocking, keep
not because of their friend- seeking, and keep asking.
ship or proximity, but because
of his anaideian. Those who Does God really expect us to
have studied the passage rec- be shamelessly bold? Jesus’

46 anglicandigest.org
gathering telling

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48 spring 2019 47
connecting

teaching takes place in a wid- ize the values their parents


er section of Luke that deals have taught them. The same
with our relationship to God. happens to the disciples of
The Lord’s Prayer rightfully our Lord.
sets the relationship as like a
child and a loving father. How When we enter into prayer
do children behave around with our Lord, boldly and
their parents? Are they gen- shamelessly as Jesus instructs,
erally bashful about express- we do so like young children
ing needs? About expressing in loving relationships with
their feelings? Worried, at their parents. We expect God
least at a younger age, what to give us good things and
their parents may think of protect us from bad things.
them? Of course not! Chil- Over the course of time,
dren approach parents with though, as the relationship
all their thoughts and all their deepens, what happens? Like
wants and all their needs with young children we begin to be
little thought, at least in the transformed; we begin to see
beginning. What happens those values of God displayed
over time, of course, is that in our lives. Many of us begin
a relationship is forged and to see how our suffering glori-
molded. Good parents begin fies God, how our need makes
teaching children acceptable us aware of our dependence
societal and biblical virtues. upon him, and even how
Helping children differentiate competing virtues play out in
between needs and wants is a our lives. More excitingly and
tremendous lesson. Learning unpredictably, we begin to see
the value of money, or telling just how active God is in our
the truth, or sharing, are a few lives, how much he really does
more. Over time, as children care. As God meets our needs,
grow, they begin to internal- however surprisingly and in
48 anglicandigest.org
gathering telling

whatever timely or untimely HURRY UP AND


fashion, we begin to be better WAIT
aligned to his purposes and to Mark 4:26-29
his will. In short, the process
we call sanctification never The Rev. Lennel V. Anderson, III
really begins until we have the St. Francis in the Fields
Church, Somerset, PA
boldness and shamelessness
to approach God with our “The kingdom of God is as if a
hearts’ desires and our long- man should scatter seed on the
ings. ground.” (Mark 4:26)
In that way, we share very It has been a blessing to serve
much in the ministry and in a rural context; I can now
life of all the saints who have better relate to the agricultural
come before, from those analogies of Jesus. A few years
like Sarah and Jacob of the ago I decided to take advan-
Old Testament, to the saints tage of a plot of ground next
around us today. Which of us? to the rectory and learn how
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contact:
Br. Glen Weeks, OSF,
228 Old Glenwood Rd., West Falls, NY 14170.
e-mail minister-general@fodc.net
or call 716-652-6616
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spring 2019 49
connecting

to grow vegetables. I typically less or frustrating. The farmer


have to start my longer-grow- musters a flurry of activity on
ing seeds (tomatoes, aspar- the front end — tilling, fer-
agus) indoors with a grow tilizing, planting — and then
light, but I am able to plant has to wait. And it can be a
my green beans directly into time full of trepidation: Will
the soil outside come May. the weather be too dry or too
I’ve known the thrill of seeing wet? Will there be some new
little shoots sprout up in clods strain of blight? Will critters
of dirt that were dormant for and bugs make this planting
weeks. I’ve faced the challenge a waste? But then the first
of transplanting tender plants signs of life strengthen the
to bigger pots where they can farmer’s heart. He can now be
weather and harden in the vigilant in guarding the crop
face of the consistent wester- from controllable variables —
ly winds that blow across the maybe erecting some fencing
church property. I get excited to ward off hungry cotton-
when I can pick the first hari- tails that made their way into
cots verts from my bean trellis the area, or pruning the low
or snag a couple of green to- branches of the tomatoes to
matoes in August for frying. inhibit fungus growth from
the damp earth.

So when I encounter a pas- Of course in talking about ag-


sage like the Parable of the riculture our Lord isn’t talking
Growing Seed in St Mark’s about agriculture. The King-
Gospel, I can appreciate the dom of God, the long-awaited
emotions Jesus conveys. hope for our benevolent Cre-
Though Mark is notoriously ator to rescue and set right
terse, he’s describing a pro- all things under his most
cess that can often seem end- gracious rule, is the seed be-

50 anglicandigest.org
ing planted. Scattering seed is his Kingdom, the mystery of
often equated with preaching that expansion does not be-
the Gospel, but it can just as long to us. In Christ’s day, the
easily be works of service or farmer “knows not how” such
holiness of example — any growth happened. Today we
means by which others can have scientific explanations.
taste and see that the Lord is But far from being a victory of
good when they encounter Je- secular scientism over faith,
sus through us. That’s why the we find ourselves all the more
General Thanksgiving keeps puzzled how the Spirit actu-
before us the prayer to honor ally causes God’s Kingdom
God with our praise “not only to advance. So we entrust pe-
with our lips, but in our lives.” riods of lull in our mission
We are committed from bap- to a kind of sabbath, praying
tism to spread the Good News for growth and keeping vigil
in word and deed. No one is against known pests and ene-
exempt, and ideally we use all mies that might seek to ravage
the means at our disposal to or diminish what our Father
make our faith public. is trying to do.

But what happens when, as


invariably happens, we hit Thankfully, Jesus promises
a low point? It seems we’ve we’ll see the fruition of our
tried every way of showing, planting and hopeful waiting.
telling, and modeling the Signs of the Kingdom will
Kingdom, but we have no flourish — “first the blade,
more noses in the pews (and then the ear, then the full
no more nickels in the plates) grain in the ear.” (Mark 4:28)
than usual. We can only wait. Our spirits will rise as we see
As much as God involves us answered prayers, intractable
in the growth and spread of situations resolve, and unex-

spring 2019 51
connecting

pected faces show up once, will displace every wicked act,


twice, even three times in thought, and deed.
a row! Someone will gain a
victory over a besetting sin. Until that eschatological hope
Another will be stirred to go comes to pass, hurry up and
deeper in their commitment wait! Be busy about spreading
to Jesus. All this religious stuff the Good News of the King-
will finally click in a young dom. Don’t be discouraged
person’s brain. These signs of or weary when the way grows
the Kingdom’s advance in the hard. Keep vigil when there
hearts of individuals are the seems to be no movement
firstfruits of God’s Kingdom. from God. But be on the look-
Of course, we expect the full out for the signs of the Holy
transformation of the created Spirit’s work, for it will spring
order from a place of sin and up speedily and unexpectedly.
death into heaven on earth. Then you will have ample rea-
But until then, God gives us son for rejoicing!
tastes of that reality in this
current age, which is fading in Almighty and everlasting God,
the light of the Risen Christ. we thank you for your servants
The flailing protestations of whom you called to preach the
our contemporary evil age Gospel. Raise up in this and
will not have the last say. Paro- every land evangelists and
chialism, racism, partisanism, heralds of your kingdom, that
sexism — however ubiquitous your Church may proclaim the
and shadowy these and other unsearchable riches of our Sav-
evils seem, they cannot and ior Jesus Christ; who live and
will not have the final word. reigns with you and the Holy
The planting of the Lord, Spirit, now and for ever. Amen.
his benevolent reign over all
things through God the Son,

52 anglicandigest.org
gathering telling

THE PHARISEES AND portant aspect of our spiritu-


THE PUBLICAN ality: Conversion.
Luke 18:9-14
These verses in chapter 18
The Rev. Scott Hoogerhyde of Luke’s Gospel are more
St. Thomas’ Church, straightforward. They are not
Glen Carbon, IL, and
St. Bartholomew’s Church, an ostensibly confusing para-
Granite City, IL ble but more of an illustration
of Jesus’s teaching to the disci-
Identity and action: Who are ples in Matthew 6:1 (“Beware
you, and what are you going of practicing your piety be-
to do about it? fore others in order to be seen
by them; for then you have
no reward from heaven”),
The Parable of the Pharisees and Mark 11:25 (“Whenev-
and the Publican (or Tax Col- er you stand praying, forgive,
lector) really isn’t much like if you have anything against
most of the rest of the para- anyone; so that your father in
bles, especially those in the heaven may forgive you your
Gospel of Luke. Luke’s para- trespasses”). In Matthew and
bles seldom teach a straight- Mark, Jesus instructs the dis-
forward lesson. Rather, they ciples about how to pray and,
are usually meant to be dis- in Luke 18:9-14 he speaks, not
ruptive. They are meant to necessarily to the disciples,
make the hearer radically re- but “…to some who trusted
consider some deep-seated in themselves that they were
belief, or push us to a heart- righteous and regarded others
and soul-rending change in with contempt.” (18:9) Jesus
point of view. They are meant wraps those instructions in a
to push us toward, or deepen, brief story. If this is a parable,
what is perhaps the most im- it is an unusual one in that

spring 2019 53
connecting

what makes it startling, dis- more importantly of course,


ruptive, and convicting isn’t we’re called to see ourselves
the story itself, but its audi- in it.
ence.
We are not Pharisees, but it
Again, the story is simple: doesn’t hurt, occasionally, to
Members of the well-respect- run a brief Pharisaical check
ed Pharisees pray publically, list. Are there aspects of our
and even incorporate their spirituality in which we are
sense of their own piety into overly focused on the regard
their prayers, telling God how of others? Are we overly fo-
awesome they are. The tax cused on sentiment, aesthet-
collector, on the other hand, ics, on our own fragile self-es-
is a despised member of soci- teem?
ety, hated not only for taking
I suspect none of us makes a
money, but even considered a spectacle of ourselves praying
collaborator with the occupy-aloud on street corners – al-
ing Romans. The tax collec- though, depending on how
tor stands quietly by himselfwe prayed, that might not be a
and, unable “even to look up bad thing. I also suspect none
to heaven [prays]…God, be of us stand as close as possi-
merciful to me, a sinner.” (vv.
ble to the front of the church,
13-14) Then Jesus tells his loudly informing God just
listeners that it was the taxhow pious we are. No, the
collector who was justified, challenge for us is not as much
who was accepted by God, to let go of our identification
who had yielded his heart andwith the Pharisees as it is to
mind to the Reign of God. embrace the most important
aspect of who the tax collec-
We hope Jesus’ hearers were tor is: A sinner in desperate
moved by this story but, far need of God’s mercy.

54 anglicandigest.org
gathering telling

Please God, where our hope Somewhat paradoxically, the


is, let our identity – let who more we find our identity as
we are at the core of our being saved sinners still in need of
– follow. What is our hope, God’s mercy, we find our-
the hope of every Christian, selves empowered to take,
the hope of the universe? little by little, the actions to-
That hope is best expressed ward which the Gospel leads
throughout Psalm 136: “…his us, to do what Jesus calls us to
mercy endureth forever.” do. We grow in confidence in
God’s authority over all cre-
That mercy is no abstraction. ation. We develop the ability
It is embodied in God him- to yield to God in our conver-
self, taking on a body and sations with others. We begin
allowing that body, “for us to get out of the way and make
and for our salvation” to die room for the One who has all
on the cross. God looks at us authority, enduring mercy,
all, Pharisee and Publican, and is with us always “even to
and sees us through the lens the end of the ages.”
of that cross. Our salvation
is accomplished. It is not our Another way to say this is to
job to worry about where we say that we become disciples.
go when we die. Our job is to Just like the followers of Jesus
remember that, even so, like who heard these stories and
the tax collector, we stand – parables and still consistent-
daily, hourly, moment by mo- ly got everything wrong. God
ment – sinners in need of the used them to exemplify the
mercy of God. Saved sinners, power of his Kingdom and to
indeed, but still sinners, still build his church, and so will
deeply flawed, still desperate- he use us.
ly in need of God’s enduring
mercy.

spring 2019 55
connecting

NECROLOGY
The Rt. Rev. David Em- nary, and Drew University,
rys Richards, 97, in Coral he served parishes in Rum-
Gables, FL. A graduate of Le- son, Palmyra, and Salem, NJ,
high University and General served on the Bishop’s staff
Theological Seminary, he was in the Episcopal Diocese of
ordained to the priesthood in Central Pennyslvania, and in
Panama, and was consecrated Ames, IA, for 27 years before
Suffragan Bishop of Albany in retiring as rector of St. John’s-
1951. In 1957, he was elected by-the Campus in December
Bishop of Central America, 2017.
where he served until 1968,
during which time he provid- The Rev. Derrill Plum-
ed leadership in the growth mer Crosby, 94, in Sterling,
of a national and indigenous VA. A highly decorated naval
ministry in Central America. aviator, he served in the Navy
He later became the national for over 30 years, fighting in
coordinator of the House of Second World War, Korea,
Bishops’ Committee of Pas- and Vietnam. A graduate of
toral Development, a position the University of Maryland
he held for 20 years until his and Virginia Theological
retirement in 1988. Seminary, he served as rec-
tor of parishes in Buchanan,
The Rev. Canon Alexan- VA and Newport, NH; after
der Anthony Aiton, Jr., 68, retiring, he did supply work
in Ames, IA. A graduate of and assisted with services in
City University of New York, Peterborough, NH.
General Theological Semi-

56 anglicandigest.org
gathering telling
The Rev. Marcus Thomas and the School of Theology at
Cunningham, Jr., 55, in Ri- the University of the South,
pon, WI. A graduate of the he was a tireless advocate for
University of Wisconsin, Atlanta’s disenfranchised and
Green Bay, he served parishes poor. In the late 1960s, he
in Ripon and Wautoma, WI, founded and served as the
in addition to serving as the first director of Atlanta’s Em-
chaplain for various police maus House; in the course
forces. of that work, he set up an af-
ter-school program, once-a-
The Rev. Robert Melvin month transportation to the
Durkee, 92, of Nashua NH. state prison for families of
He joined the Navy at 17 and inmates, chapel services, hot
fought in the South Pacific meals, and a poverty rights
during Second World War; office. He also led efforts for
he went on to serve in the Air welfare rights, neighborhood
Force and the Army Reserves. empowerment, and racial jus-
A graduate of Tufts University tice.
and Boston University Theo-
logical School, he was initial- The Rev. William Alley
ly ordained as a Methodist French, 86, in Brookville,
minister and served parishes PA. Following service in the
in Massachusetts before be- Army, he graduated from Ed-
ing ordained as an Episcopal inboro State Teacher’s Col-
priest. He served as rector of lege, and went on to teach
Grace Episcopal Church in history, communications, so-
Medford, MA for 25 years. cial studies, and law at
Brookville High School for
The Rev. Austin Mcneill 36 years. A lifelong Episcopa-
Ford, 89, Atlanta, GA. A lian, he was ordained to the
graduate of Emory University diaconate in 1991, and to the

spring 2019 57
connecting

priesthood in 1992. Before his rey County Jail Ministry Pro-


retirement in 2012, he served gram, in addition to being the
numerous parishes in Clear- Coordinating Chaplain for
field, Houtzdale, Smethport, the Monterey County Juve-
Emporium, Franklin, Oil nile Hall.
City, DuBois, and Titusville,
PA. The Rev. Linda Ann King
Gosnell, 69, in Simpsonville,
The Rev. Donald Paul SC. A graduate of Winthrop
Fuselier, 72, in Greenfield, College, South Carolina Up-
CA. After serving in the Army state University, and Virgin-
and National Guard, he began ia Theological Seminary, she
a banking career before de- retired as the Associate Rec-
ciding to become a police of- tor of Holy Cross Episcopal
ficer, rising through the ranks Church in 2017.
to Chief over the course of 29
years. He also taught in police The Rev. Orloff Levin
academies for 35 years. He Lake, 90, in Wilmington, NC.
was ordained to the diacon- A Navy veteran and graduate
ate in 1996, and went on to of Southern Methodist Uni-
serve parishes in Carmel Val- versity and Seabury-Western
ley and King City, CA. He also Theological Seminary, he was
devoted significant energy to ordained to the priesthood in
jail and hospital ministries, 1952. He served parishes in
as well as serving on multiple Fort Worth, TX and the Chi-
boards and committees, in- cago area, including 25 years
cluding the Monterey Coun- as the rector of St. Edward the
ty Rape Crisis Center, Vic- Martyr in Joliet, IL. He also
tim/Offender Reconciliation served as Dean of the Joliet
Program, Restorative Justice Deanery.
Commission, and the Monte-
58 anglicandigest.org
gathering telling

The Rev. William Shat- Luke the Physician, a Chris-


tuck Marshall, Jr., 76, in Wil- tian healing ministry. He was
kes Barre, PA. A graduate of the first deacon allowed to
New York State University at serve as chaplain of an OSL
New Paltz, University of Pitts- chapter. He also served as a
burgh, Adelphi University, chaplain with the Missouri
and George Mercer Memori- State Highway Patrol.
al School of Theology, he was
ordained to the diaconate in
1989, and to the priesthood The Rev. Joel Williams
in 2000. He served numerous Murchison, 94, in Chattanoo-
parishes on Long Island and in ga, TN. After attending The
the Diocese of Bethlehem, PA. Choir School of the Cathedral
of St. John the Divine, New
York City, he enrolled at the
The Rev. Dr. James Wes- University of North Carolina
ley Moore, 79, in Stilwell, at Chapel Hill; however, his
KS. A graduate of Bethany studies were interrupted by
College in Lindsborg, KS, he a four-year tour in the Navy,
obtained his DDS from the where he served in the South
University of Missouri Kan- Pacific. Following the end of
sas City Dental School. In ad- the Second World War, he
dition to his private practice, graduated from UNC. Soon
he also worked with children after, he felt called to enter
with cleft lips and palates, as the ministry, and graduat-
well as children with leuke- ed from Virginia Theologi-
mia and oral infections. He cal Seminary. He served St.
was ordained to the diaconate Columba Episcopal Church,
in 1996, and was named chap- Detroit, MI, before becom-
lain of St. Andrew’s chapter of ing a missionary in Central
the International Order of St. America. He concluded his

spring 2019 59
connecting

years of ministry in New York was ordained to the diaconate


City, where he served first as in 1999. He was a member of
a chaplain to inmates in sev- the Order of Saint Claire, an
eral of the city’s prisons, and Anglican healing order, and
later as a chaplain and recre- the International Order of St.
ation director for residents of Luke the Physician. He also
a large continuing-care retire- served as a hospice and hos-
ment community. pital chaplain.

The Rev. James Harris The Rev. William Jessie


Purks, III, 81, in Atlanta, Redmon, 86, in Palm Springs,
GA. After graduating from CA. Prior to joining the
the University of North Car- Army, he graduated from Bal-
olina and Stanford University, timore City College; he sub-
he pursued additional study sequently earned additional
at the University of Chile, in degrees from the University
Santiago, before becoming of Baltimore and Bexley Hall
a reporter for the Associat- Seminary at Kenyon College
ed Press. In that capacity, he in Gambier, OH. He was or-
covered the civil rights move- dained to the priesthood in
ment in Alabama; in this role, 1963, and served missions
he covered the 1963 bombing and parishes in Follansbee
of the Sixteenth Street Bap- and Fairmont, WV and Bal-
tist Church in Birmingham. timore and Irvington, MD,
He went on to work in poli- before retiring in 1998. He
tics, including serving as the was active in the civil rights
assistant press secretary to movement. He also coached
President Jimmy Carter. Af- track at City College and also
ter working in business, he at Palm Springs High School.
began working in marketing
for Habitat for Humanity. He

60 anglicandigest.org
gathering telling

The Rev. Hill Carter Rid- medical missions to Nicara-


dle, 82, in New Orleans, LA. gua and Honduras were es-
A graduate of the University tablished, and Trinity’s Un-
of Virginia and Virginia Epis- doing Racism Network was
copal Theological Seminary, established.
he was ordained to the priest-
hood in 1964, and served par- The Rev. Courtney Al-
ishes in Hampton, Ashland, bert Shucker, II, 72, in Salida,
and Roanoke, VA. He spent CO. After graduating from
19 years as the rector of Trin- the University of Redlands,
ity Episcopal Church in New he spent 30 years serving as
Orleans, before retiring in an organist and choirmas-
2003; in retirement, he served ter at various parishes in the
as interim rector of three dioceses of Los Angeles and
New Orleans-area parish- San Diego, CA. He left his
es and one parish in Dallas, work as a church musician in
TX. He also served for three order to attend the Church
years as an officer in the U.S. Divinity School of the Pacif-
Coast Guard, co-founded the ic in Berkeley, CA, thinking
Southwestern Virginia Op- that he might then become a
era Company, served on the cathedral dean or a liturgist;
board of the New Orleans he later wrote, “Ironically (or
Opera and Virginia Seminary, by holy influence), [my] first
and on the Board of Regents clergy position was for a com-
at the University of the South. bined Episcopal and United
During his tenure at Trinity, Methodist congregation in a
the church property doubled rural Nevada town of 1,800,
in size, the Trinity Counseling followed by a combined Epis-
and Training Center was in- copal and ELCA Lutheran
augurated, the Trinity Artist parish in rural Utah … God
Series was established, yearly has a sense of humor...”

spring 2019 61
connecting
The Rev. John Richard The Rev. George (Ted)
Tinklepaugh, 81, in North Edward Ridgway, 88, in Chi-
East, MD. A graduate of The co, CA. He left the University
King’s College, in Briarcliff of California at Berkeley to
Manor, NY, and the Conser- join the US Army, serving in
vative Baptist Theological battle zones as a radar techni-
Seminary in Denver, CO, he cian during the Korean War.
was initially ordained as a After leaving the Army, he
Baptist minister. After he lat- completed his undergraduate
er began working for a cam- studies before attending the
pus ministry at the Univer- Church Divinity School of
sity of Rochester and other the Pacific, and was ordained
area colleges, he attended an to the priesthood in 1959. He
Episcopal church and felt “at went on to serve churches in
home”; after additional study Monterey, Danville, San Luis
at Virginia Theological Semi- Obispo, Windsor, Mt. Shasta,
nary, he was ordained to the and Redding, CA.
priesthood and joined the
staff at St. Paul’s, Rochester, The Rev. Sidney Herbert
NY. After spending some time “Herb” Shears, 105, in Lom-
as a missionary to Rwanda, he poc, CA. A graduate of Syra-
returned to the US and served cuse University, Rochester Di-
parishes in Savona, NY, and vinity School, and Columbia
Powelton Village and Lafay- University, he was originally
ette Hill, PA. After retiring in ordained a Methodist min-
2006, he served parishes in ister. He served in the Navy
Diocese of Easton, MD and (Pacific Fleet) for 21 years, in-
the Diocese of Fond du Lac, cluding two years as the chap-
WI. lain on the USS Midway. After
pursuing additional studies
at Episcopal Divinity School

62 anglicandigest.org
gathering telling

Berkley, he was ordained to tegrity, and purpose … em-


the priesthood in 1964. He brac[ing] sound learning, dis-
went on to serve parishes in cipline, and faith as essential
Palm Springs and San Gabri- elements of an educated con-
el, CA, before retiring in 1975. science.” He believed firmly
in the faith-centered nature
The Rev. Canon Stephen of ESD as a Eucharistic Com-
Barham Swann, 73, in Dal- munity with a profound com-
las, TX. A graduate of North- mitment to its four Founding
eastern State University in Tenets: Daily Chapel, Experi-
Oklahoma and the Church ences of Community, Studies
Divinity School of the Pacific, in Ethics/Faith and Service
he also attended the Perkins to Others. He retired in 2012,
School of Theology at South- and was made Canon of St.
ern Methodist University. He Matthew’s Cathedral in 2013
served as Chaplain at the St. by Bishop James Stanton.
Michael School and Director
of Christian Education Min- May they rest in peace
istries at St. Michael and All and rise in glory.
Angels Church in Dallas, TX,
before founding the Episco-
pal School of Dallas in 1974.
During his tenure as Rector
and Headmaster, ESD grew
from eight students and two
rented classrooms to more
than 1,100 students on three
campuses. The stated mission
of ESD is to prepare “young
men and women for lives
of intellectual discovery, in-

spring 2019 63
MEMORIAL BRICKS
HILLSPEAK
EUREKA SPRINGS, ARKANSAS