FALL A.D.

2021

VOL. 63 NO. 3

“Let the little children come to me.”

Grace Church, Monroe, Louisiana
 The Society for Promoting and Encouraging the Arts and Knowledge
of the Church (SPEAK, Inc.).

BOARD OF TRUSTEES
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THE VERY REV’D DR. NEAL MICHELL
MR. PHILLIP PARKER
DR. E. MITCHELL SINGLETON, HONORARY

EDITORIAL COMMITTEE
THE REV’D DR. FREDRICK A. ROBINSON, EDITOR
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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-two 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
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Founded in 1958 by the Rev’d Howard Lane Foland (1908-

1989), our heritage is “Prayer Book Catholic,” and is open to the
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Each issue, therefore, is unique.

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fall 2021 3
 A Letter from the
Chairman of the Board of Trustees

Dear Digest Family,

This issue is dedicated to Mr. Tom Walker, who retired in July after
almost sixty (!) years as General Manager of Hillspeak. Tom dedicat-
ed his entire professional life so that our Lord Jesus Christ could be
“known, worshiped, and obeyed to the ends of the earth” through
the ministries of Hillspeak.

Without Tom’s careful stewardship, there would be no Digest for

us to dedicate and expand today. Through boom times, and even
when things could have gone bust, Tom kept
a steady hand to the plow, “pressing on to-
ward the goal for the prize of the upward call
of God in Christ Jesus” (Philippians 3:14).
Thank you, Tom! Enjoy your well-deserved
retirement.

The fruit of Tom’s work is a deeply dedicated

readership, Board of Trustees, Editor, Assis-
tant Editors, staff, and partners who believe
the work not only continues but also must
expand.

The time is now to add your hand to the plow! We need your prayers
and your support.

Yours in Christ,
The Rev. Charleston David Wilson

4 anglicandigest.org
6 Letter from the Editor
7 Edward King ~ Teacher, Pastor, Bishop, Saint
13 Iron Sharpens Iron
15 The Rebuilding of St. Nicholas Church
17 A Prayer For Faithfulness To God
18 Vampires In A Parish Newsletter?
20 Covid Confusion
20 It Is Time to Let the
Saints Lead Us
24 “Saint Henri Matisse?” Non! Mais...
34 Curried Pumpkin Soup
36 Harvest Time Is Here
37 Western Louisiana Opens Homeless Shelter
In Partnershop with Rural Community
41 Inspiration from “Blackhawk Down”
45 An Attitude of Gratitude
50 Who Are You?
56 Trinity and Creed ~ Part II
60 Necrology

fall 2021 5
connecting

A Letter from the Editor

Dear Readers of The Anglican Digest,
Every issue of TAD is special and has its own personality. I am
particularly excited about this Fall Issue for two reasons. First
and foremost is an article by our long time dear friend Bishop
Michael Marshall. In it he writes about his newest book, a bi-
ography of Edward King. Those who know anything about Mi-
chael Marshall will know that this is certainly a book you will
want to read. But first, read the article on page 7!
Second, it is a great pleasure to announce that our newest Parish
Partner is Grace Church in Monroe, Louisiana. Grace Church
is an especially important Parish Partner for me personally
because I was Rector of Grace from 1988 to 1994. Linda and I
have wonderful memories of that extraordinary parish and still
have many friends there. The pictures on the covers are photos
of some of their beautiful stained glass. Also, their rector, Fr.
Don Smith, has an article on page 50. Welcome, Grace Church!
Coincidentally, there are two other articles
by persons in that same Diocese of Western
Louisiana. Can you find which ones they
are?
Who will be the next Parish Partner?
Faithfully yours,

The Rev’d Dr. Fredrick A. Robinson

6 anglicandigest.org
gathering
Edward King
Teacher, Pastor, Bishop,
Saint
The Right Rev’d Michael
Marshall,
Honorary Assistant Bishop in
the Diocese of London
“Nothing less than a form of
Genius”
Much of the fascination in the
writing of any biography lies
in tracing networks of influ-
ence and the interaction of
personalities who, primarily
by example, bring about last-
telling
ing and extensive change in
an ever-extending web of re-
lationships, not only in their
own day, but for future gener-
ations.
Such is what I have sought to
communicate in the course
of writing such a weighty and
substantial biography of the
saintly Bishop Edward King
(1829-1910), who is annual-
ly commemorated on March
8th, in the calendar of the
Church of England and fur-
ther afield.
My biography of King, how-
ever, is not primarily a hagiog-
raphy, although as the Arch-
bishop of Canterbury said of
King in Lincoln Cathedral in
1935, “Edward King was the
most human of saints and the
most saintly of humans.”
It was King, in his teaching
and preaching ministry as
well as in his personal life of
prayer and service, as Princi-
pal of Cuddesdon, one of the
fall 2021 7
connecting
earliest Theological Colleges;
as Professor of Pastoral Theol-
ogy in Oxford; and supremely
as Bishop of the large Diocese
of Lincoln, who was responsi-
ble for influencing the minis-
terial formation of hundreds
of the clergy, by what Canon
Liddon described as “nothing
less than a form of genius.” It
was these same clergy who,
in turn, went out as parish
priests, bishops, and spiritual
leaders in the next generation,
not only in the Church of
8 anglicandigest.org
England, but further afield as
missionaries in the emerg-
ing Anglican Communion.
They handed on what they
had first received from their
saintly mentor, harvested in
lively communities of faith
and service. It is the embold-
ened claim of this biography
that King, more than any
other one character, funda-
mentally changed the face of
the Church of England, right
across the board, from parish
priest to diocesan bishop and
everything between, validat-
ing that ageless formula that
the many are influenced by
the few, as the few are influ-
enced by the one.
At the beginning of King’s life,
the Church of England was at
a low ebb, threatened on many
sides by increasing seculariza-
tion, the triumphalistic rise
of the new sciences, and the
seemingly destructive claims
of the new biblical criticism.
Together with the impact of
the Industrial Revolution and
gathering telling

the emergence of rampant ur-

banization, with its attendant
poverty and the breakdown
of family and community
life, the Victorian Church of
King’s day was both ill-pre-
pared and ill-equipped. Many
of the bishops were pressing
for reforming the adminis-
trative infra-structures of the
Church through Convoca-
tion, yet neither that by itself
nor the scholarly work of the
early fathers of the Oxford
Movement, as in Tracts for ministry of Bishop John Hen-
the Times or their patristic ry Hobart, for whom a biogra-
studies, would have brought phy might be both timely and
about the revitalisation of the relevant for today’s church.
Church at the parish level and Although a little prior to both
on the coal-face of ministry the Oxford Movement and
in the country at large. Some- King, Hobart bears a striking
thing much more radical and resemblance in many respects
far-reaching was and always to Bishop King. In 1844, Bish-
will be required. op Samuel Wilberforce, King’s
ordaining bishop, wrote an ex-
In the course of writing the tensive history of the Episco-
special Introduction for the pal Church in which he boldly
American edition of King’s Bi- claims that the appointment
ography, I discovered a pivotal of John Henry Hobart, as
power of influence similar to Bishop of New York, was “a
that of King in the person and turning point in the history of

fall 2021 9
connecting
the western Church”—a bold
claim indeed, coming from an
English bishop! Hobart was
based in Trinity Wall Street,
which another writer speaks
of as being “the cradle of the
Oxford movement” and all at-
tributed to the amazing inter-
national influence of Hobart,
himself intent on forwarding
a professional training of the
clergy as a founder of Gener-
al Seminary and where, like
King in Oxford, he also taught
as Professor of Pastoral Theol-
ogy.
10 anglicandigest.org
However, and again as in
the case of Bishop Hobart, it
was supremely as bishop that
the harvest of King’s earlier
years’ work becomes increas-
ingly evident. Above all for
King, the bishop is supreme-
ly teacher and pastor, pastor
pastorum – pastor of and for
the pastors. It was the care of
his clergy – many of them in
his sprawling agricultural di-
ocese, impoverished and iso-
lated – which distinguished
his episcopal ministry as
exemplary. King had a pho-
tograph of all his clergy so
that he could pray regularly
for them. Likewise, symbolic
and by no means trivial, and
as a mark of his care for his
clergy, Hobart used to plant
a tree in parishes where he
had held a Visitation or Con-
firmation. For King, bishops
needed as of first priority to
be available and accessible,
out and about in their dioces-
es for Confirmations and par-
ish Visitations, so that during
his lengthy episcopate he be-
gathering
came well known and deeply
loved by clergy and laity alike
and especially by the poor,
for whom he had a particular
care and deep compassion.
Although he was tried for
his alleged ritualism – and
acquitted - and is often best
known as being the first bish-
op to wear a mitre since the
reformation, King was never a
party man, a Romanizer, or an
extremist. In fact – and once
again, strikingly like Hobart
– he combined an evangelical
love of and commitment to
Christ as his Saviour with a
love for the scriptures, as well
as well-ordered worship. He
had a particular care for the
many Methodists in his dio-
cese and Wesley’s teaching on
the indwelling of Christ in the
heart of every believer, along
the lines of theosis as taught
and practised in the Ortho-
dox Churches of the East.
But above all and permeating
everything, was King’s holi-
telling
ness of life, which had a trans-
formative influence with all
whom he met. In the words
of a contemporary cartoon-
ist, King was “a power, not a
passing fashion.” Through-
out history, God gives to the
Church, men and women,
who are marked out and who
by their lives and supreme-
ly by their example, recall
the whole Church to its true
identity. They are given as
“signs of contradiction” (in
the words of Roger Schul-
tz), bucking the trend, as we
say, and counter-intuitive,
who challenge passing “fash-
ion” and contemporary un-
questioned presuppositions.
Frequently, such persons are
given at times of desponden-
cy when morale is low, and
when hearts are failing. It is
then that the principal of the
Paschal Mystery – new life
out of the death of the old – is
vindicated and exemplified in
the particularity of the right
person, raised up at the right
time and in the right place -
fall 2021 11
connecting
at first, influencing only the
few, but which in turn reach-
es that “critical mass” with its
self-generating capacity to
transform the whole body of
the many.
There is an urgent need not
only to recall the lives of such
as King and Hobart and oth-
ers, but also to relearn what
they taught and exemplified
as catalysts for change, so
that, albeit for a very different
Church and in a very different
world from that of earlier cen-
turies, something of that same
spiritual awakening, exempli-
fied and handed on by per-
sonal example and influence,
may energise and revitalise
the Church in our day.
Publishers: Gracewing
ISBN 9780852449752
paperback 592pp $40
available from the
publishers Gracewing
www.gracewing.co.uk
Ingram Books and
Amazon USA
12 anglicandigest.org
Presiding Bishop’s Commen-
dation of the Edward King
Book:
Have you ever been intro-
duced to someone with these
words, “You need to meet this
person”? Well, let me reassure
you: Edward King is someone
you need to meet! Beloved
by many, feared and hound-
ed by a reactionary few, this
19th-century “bishop to the
poor” both proclaimed and
lived out a way of love that
cost him dearly. Prolific au-
thor Michael Marshall’s en-
ticing account of this pastoral
leader, whom one agnostic
friend described as having
“divine light in his eyes,” will
inspire you and make you
glad that you were introduced
to Edward King.
The Most Rev. Michael B.
Curry, Presiding Bishop of
the Episcopal Church and
Author of Love is the Way
and The Power of Love
gathering
Iron Sharpens
Iron
The Rev’d James P. Haney V
Rector of Saint Paul’s-on-the-
Plains, Lubbock, Texas
“As iron sharpens iron, so one
person sharpens the wits of
another.” Proverbs 27:17
One of the remarkable dy-
namics in the U. S. Supreme
Court, before Justice Antonin
Scalia’s death in 2016, was a
deep friendship between Jus-
tice Scalia and Justice Ruth
Justice Antonin Scalia
Photo: Wikipedia
telling
Bader Ginsberg, arguably the
most conservative and liberal
justices on the court at that
time.
After Scalia’s death, Ginsberg
said, “(We were) different in
our interpretation of written
texts, yet one in our reverence
for the Constitution and the
institution we serve. From
our years together at the D.
C. circuit, we were best bud-
dies. We disagreed now and
then, but when I wrote for the
court and received the Scalia
dissent, the opinion ultimate-
ly released was notably better
than my initial circulation.
Justice Scalia nailed all the
weak spots…and gave me just
what I needed to strengthen
the majority opinion… It was
my great good fortune to have
known him as working col-
league and treasured friend.”
Scalia’s son, Eugene, said of
these justices, “Their ability to
engage ideas and yet respect
one another’s abilities and
maintain a friendship is an
fall 2021 13
connecting
instructive lesson, and I think
they would both agree that we
want to have people on two
sides of an issue to explain
what the right answer is.”
Justice Ruth Bader Ginsburg
Photo: Wikipedia
Scalia and Ginsberg provide
us with a final, important re-
minder. Those with differing
opinions, or those who think
differently or vote different-
ly, are not our enemies. They
are our compatriots. They are
fellow Americans with the
same constitutional rights we
have. More importantly, they
14 anglicandigest.org
are fellow human beings who
have been created in the im-
age of God, just as we have
been. And they even have po-
tential to become our good
friends.
We may view their opinions
on particular issues as naïve
or misguided or even wrong.
But even in hyper-polarized
times (perhaps ESPECIAL-
LY in hyperpolarized times),
it is vital that we remember
the promises we make in our
baptismal covenant: that we
will “seek and serve Christ
in all persons..., respect the
dignity of every human be-
ing;” and “love our neighbors
as ourselves” (BCP pg. 304).
That certainly applies to peo-
ple who think differently than
we do, or who, in good con-
science, choose to vote differ-
ently than we do.
Iron sharpens iron, as Prov-
erbs says. Being in relation-
ship with others in spite of
our differences can allow us
to sharpen and refine our
gathering
own understandings, even if
we never change our minds
ultimately. I think of one
seminary classmate, whom I
jokingly refer to as my dear
friend AND nemesis—she
and I would often disagree,
but our debates and differenc-
es helped both of us refine our
own understandings, even
though we would rarely end
up on the same page.
Thank God for those who
have different opinions from
you. And thank God that we
live in a country where we are
allowed to vote in different
ways, but still be one nation
under God.
As Eugene Scalia said, “We
want to have people on two
sides of an issue to explain
what the right answer is.”
May “iron sharpen iron.”
telling
The Rebuilding
of St. Nicholas
Church at
the World Trade
Center in
New York City
Contributed by
The Rev’d Dr. J. M. Rosenthal
The Saint Nicholas Society
The reconstruction of the
Saint Nicholas Greek Or-
thodox Church and Nation-
al Shrine at the World Trade
Center is back on track, and
the exterior is scheduled to be
ready by September 11th.
The building’s most distinct
feature is the marble curtain
wall, which comes from the
same vein of Pentelic Marble
that built the Parthenon 2,500
years ago. It was a gift from
the Greek Government.
St. Nicholas Church, NYC
fall 2021 15
connecting
“We begin in Attica, where
the marble has been quarried
from the very same vein as
the Parthenon marble, which
is white with a faint tint of
yellow, making it shine with
a golden hue under sunlight,”
Archbishop Elpidophoros of
America explained. (It is) “an
extraordinary gift of the Hel-
lenic Republic, which reserves
the Pentelic marble only for
the reconstruction efforts on
the Acropolis,” he added.
The marble traveled to Austria
for its fabrication into the pan-
els that will adorn the exterior
of the building and give it that
unique glow. From Austria,
the panels went to Minneso-
ta, to be assembled into their
unique configuration with
glass. And from Minnesota,
to New York City and the site
of Saint Nicholas—a journey
of over 6,700 miles.
“Unlike the Parthenon, Saint
Nicholas will not be a moun-
tain of marble, but rather a
monument of memory. Its
16 anglicandigest.org
glow will be a candle lit to
dispel the hatred and inhu-
manity that was behind 9/11,
and to remind the world that
the Light of Christ, the Light
of the Resurrection shines on,
overcoming all darkness,” his
Eminence continued.
Ecumenical Patriarch Bar-
tholomew of Constantinople,
the worldwide leader of Or-
thodox Christianity, will offi-
ciate the ceremony, which is
scheduled to take place on 2
November.
On 9/11 in 2001, two planes
flew into the Twin Towers of
the World Trade Center in
New York City, tragically kill-
ing 2,977 innocent people, in-
cluding 37 Greek Americans.
As the Twin Towers horrifi-
cally collapsed from the im-
pact, St. Nicholas Greek Or-
thodox Church in Manhattan
was also buried. St. Nicholas
was the only other building
besides the Twin Towers com-
pletely destroyed during the
9/11 terrorist attack.
gathering
Saint Nicholas Church, which
commenced services in 1922,
was named after Agios Niko-
laos, Patron Saint of Sailors, as
it was the first stopping point
for many Greek migrants after
they left Ellis Island, the Unit-
ed States’ busiest migrant in-
spection station. For 85 years,
the Saint Nicholas Church
stood at 155 Cedar St, New
York City, until the shocking
terrorist attack occurred.
“In the light of Christ,” Arch-
bishop Elpidophorus said,
“we will see the radiance of
the faithfulness, dedication,
and generosity of all those
whose sacrifices have made
the (rebuilt) Saint Nicholas
Church and National Shrine
a reality.”
telling
A Prayer for Faith-
fulness
to God
“Now it is You alone that I
love,
You alone that I follow,
You alone that I seek,
You alone that I feel ready to
serve, because You alone
rule justly.
It is to Your authority alone
that I want to submit.
Command me, I pray, to do
whatever You will,
But heal and open my ears
That I may see Your will.
Drive out from me
Kneeling in Prayer
Statue atop a tombstone in
a cemetery – Public Domain
fall 2021 17
connecting

All fickleness, sus meant. Gates are defen-

that I may acknowledge sive safeguards, not offensive
You alone. weapons. They cannot go on
Tell me where to look the attack. They are designed
that I may see You, to hold back an attack, and
and I will place my hope in the only way they can prevail
doing Your will. is to hold it back effectively.
Amen.
St. Augustine, d. 430 The temporal Church is called
the Church Militant because
it is at war with the powers
Quoted by the Rev’d Dr.
Russell Levenson in The Star, of evil. St. Paul describes our
Oct. 2020 armor (Eph. 6:10-17). Jesus
implies that we are expected
vvv to take that war directly to the
Vampires gates of Hell itself, and that
in a Parish ultimately those gates will not
Newsletter? prevail against the attack of
the forces of righteousness. In
The Rev’d Richard Losch
From his Letter in The Epistle other words, we are to go on
St. James’ Episcopal Church the offensive, and our victory
Livingston, Alabama is assured. There is no prom-
ise that the battle will be easy
Jesus said to Peter, “Upon this – in fact, it will be extremely
rock I will build my Church, difficult – yet we will triumph.
and the gates of Hell shall not
prevail against it” (Mt. 16:18). Light and darkness are oppo-
This is often understood sites, but they are not equals.
to mean whatever may be Since darkness is the absence
brought against the Church, of light, light can dispel dark-
evil cannot prevail. Howev- ness, but darkness cannot dis-
er, that may not be what Je- pel light. The tiniest candle
18 anglicandigest.org
gathering
Light Dispelling the Darkness
as the Sun Rises over Sarasota
Bay. Photo: Fred Sieger
can drive away at least some
of the darkness, and the only
way the darkness can prevail
is if we leave the candle unat-
tended and let it burn out. If
we fail to maintain the light,
darkness can overcome it. In
romantic legendry, a vampire
can emerge as soon as the
daylight is gone, but he must
flee at the first sign of dawn.
The darkness does not force
him to emerge—it allows him
to do so. The light, however,
forces him to find darkness or
die. So it is with the war be-
tween good and evil: The light
of righteousness can destroy
the darkness of evil, but it
must be brought to the dark-
ness to do so.
telling
As Christians, we are warriors
against the powers of evil. If
we fail to confront evil head
on, then the darkness that en-
sues is an invitation for evil
to advance. A warrior with-
out armor and weapons is not
only useless, but also could be
a hindrance to those prepared
to fight. St. Paul describes our
armor, and the Church pro-
vides us with our weapons. It
is up to us to use them. Our
weapons are the Holy Spir-
it, prayer, Holy Scripture, the
Sacraments, and a knowledge
of the teachings of the Church.
With these, we can shine the
light of Christ through the
gates of Hell and directly
therein, dispelling evil forev-
er. Christ promised us victory,
but the decision to engage the
battle is in our hands.
Bela Lugosi
in
“Dracula”
1931
Photo:
Public
Domain
fall 2021 19
connecting

COVID Confusion? It Is Time to Let

the Saints Lead Us
“Because of Covid restric-
Jenna K. Funkhouser
tions, we are not having the Author, Poet, Artist
imposition of ashes at St. Pe- Portland, Oregon
ter’s of the Valley.” Thus read
the notice sent to the parish- “The question is: does he be-
ioners of my little parish in lieve that the contemplative
Basalt, Colorado. Instead of life is the highest and most ex-
the normal Ash Wednesday hausting of vocations, that the
service, a small package was Church is saved by the saints,
delivered to each household, or doesn’t he?” W. H. Auden,
and that included a small sack October, 1940.
of ashes. The sack of ashes was
inadvertently left out of some Today, this is perhaps a puz-
packages but was delivered zling question. Many of us
later. Mine was mistakenly don’t know what to do with
left next door at my daughter’sthe saints. Perhaps we rele-
with the paper sack labeled, gate them to a dusty corner of
“Sue Craver’s ashes.” It gave church history labeled “Mys-
my daughter quite a start. tics,” or hold them up as role
models of martyrdom and
We had quite a laugh at din- radical service. Perhaps we’re
ner that night! “I didn’t even unsure what to make of their
know she’d been sick!” was miraculous or bloody lives,
my favorite, followed by “Is or how to tell their stories to
this how they tell you?” our kids. In all of these ways,
we neglect the most import-
Susan Craver ant message that the saints
Basalt, CO speak to us: namely, that they
show us by their lives what it

20 anglicandigest.org
gathering telling

means to be more fully hu- Even with their many excel-

man, formed into the likeness lent writings available, the
of Christ. saints of the Church are not
simply teachers whose meth-
ods and theology we may or
may not agree with; nor are
they merely “heroes” of the
faith. Following Christ is not
a spectator sport. The saints
are pathways — widening our
horizons into the never-end-
ing landscape of God’s king-
dom. They are windows into
a reimagining of what it could
mean to plumb the depths
available in our human lives.
They ask us not to watch or
listen, but to pick up our mat
and follow.

And what is it we must fol-

low? To what pattern must we
be formed? Nothing less than
the likeness of Christ—which
is to say the path of virtue, the
The Martyrdom of path of love.
St. Sebastian, Francisco de
Zurbarán 1598-1664 Virtue has gotten a bad repu-
Musée d’histoire et d’art tation in recent years. When
Luxembourg I speak of virtue, I am not
Public domain speaking of morality or even

fall 2021 21
connecting
“character,” which we seem
eager to plaster across school
bulletin boards and yet ne-
glect in the public sphere. Our
education system in the West
is narrowing towards the
strengthening of skills that
will help in both application
and theory, but we neglect to
create a system that strength-
ens qualities of self-giving
love, generosity, and wisdom.
This is what I mean by virtue:
a life in which the abundant
goodness, creative initiative,
and radical self-offering of
God is on display.
James K. A. Smith writes,
“[E]ducation is a holistic en-
deavor that involves the whole
person, including our bodies,
in a process of formation that
aims our desires, primes our
imagination, and orients us to
the world — all before we ever
start thinking about it.” Per-
haps the reason that “Charac-
ter Matters” campaigns tend
to fail is that this formation
of our true selves can only be
22 anglicandigest.org
done in cooperation with oth-
ers.
St. Elizabeth of Hungary
1207-1231
Character cannot be taught,
it must be modeled; character
cannot be learned, it must be
practiced. This is why we must
get to know the saints. By their
lives, they show us how to live
a life in which means are nev-
er justified by their ends; a
life in which there are no en-
emies, only people made in
the image of God everywhere
we turn. They show us clear-
ly what it means to be filled
with a death to self that blos-
soms into joyful, abundant
life. Through their lives, we
gathering telling

see scarcity transfigured into The question becomes, do we

abundance, fear transfigured believe that the way of Christ
into compassion, and poverty is the highest vocation, the
transfigured into beauty. They invitation we are to accept?
are windows into a new way. Do we believe that the saints
point us, most clearly, towards
Dostoevsky famously said, the way of Christ?
“Love in action is a harsh and
dreadful thing compared to We have the enormous priv-
love in dreams.” We can no ilege of being surrounded
longer ignore the brokenness by a “great cloud of witness-
of our communities and the es” (Hebrews 12:1) who have
need for equality and change. gone in the way of Christ and
Spheres of bright, visionary have shown us what it means
people are ardently working to take up our cross and fol-
towards justice. Yet, could low. Their love can kindle our
it be that we’ve stunted the hearts when we feel cold or
possibilities ahead of us by dry. Their faith can spark the
neglecting the formation of light of hope when life goes
character and virtue? dark. Their perseverance can
strengthen us when we are
Our capacity to imagine a weak. “Strange and far away
better world — much less to though they seem, they are
bring it forth through coop- not cut off from us by some
eration, perseverance, and a impassable abyss. “They be-
death to self — is as wide as long to us,” writes Evelyn Un-
the expanse of our souls. Our derhill. “Waking very early,
ability to create this better they have run on before us,
world relies on our formation, urged by the greatness of their
by the grace of God, into peo- love.”
ple of other-worldly love.

fall 2021 23
connecting
It is time we allow the saints
to lead us into a new hori-
zon; to imagine with them
the frighteningly wonderful
possibilities in becoming fully
human, formed into the im-
age of Christ.
Photo: Public Domain
It is time we ask ourselves:
what is our measuring stick?
Success, or virtue?
vvv
THE ORDER OF ST. ANDREW
A Religious Order of men and
women, both married and single,
not living in community.
For information contact:
The Father or Mother General
The Order of Saint Andrew
2 Creighton Lane
Scarborough, NY 10510
(914) 941-1265; 762-0398
http://www.osa-anglican.org
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24 anglicandigest.org
“Saint
Henri Matisse?”
Non! mais...
The Rev’d Dr. Charles Miller
Team Rector of Abingdom-on-
Thames and Vicar of
St. Helen’s Church, England
In late June 1951, sometime
after the completion and con-
secration of the Dominican
sisters’ Chapel of the Rosary,
an English tourist reached
the ancient hillside town of
Vence, at the edge of which
a chapel stood. To a succes-
sion of passers-by he asked in
halting French, “Excuse me,
can you tell me where to find
the Chapel of Saint Matisse?”
Whether the clueless voyageur
ever found “Matisse’s chap-
el” is unknown. What is sure,
though, is that he was near
the front of the flood of visi-
tors who, since that mid-sum-
mer, have gone on a figurative
pilgrimage to the diminutive
chapel which Henri Matisse,
the great master of “Modern-
ism” in art, called “the crown
gathering telling

of my life’s work.” Cimiez (a hill-top suburb of

Nice) which Matisse had made
Matisse died peacefully on his home since the war years.
3 November 1954. After the
Chapel’s consecration, he Though often styled “Matisse’s
completed designs for chasu- chapel,” what eventually arose
bles and other appurtenances as the chapel of the sisters of
of worship, worked up one last the Dominican’s convalescent
bronze sculpture, and round- home “Foyer Lacordaire” was
ed off the brilliant paper cut- a joint enterprise shared with
outs which became a kind of members of France’s Order of
signature of his self-styled Preachers, the Dominicans. A
“second life” after a close call young postulant, soon to be
with death in 1941. His funer- Soeur Jacques Marie, was Ma-
al was held in the church of tisse’s night-nurse in Cimiez
during the early phase of his
convalescence. By the hand
of Providence, Matisse and
she both ended up in Vence,
she at the Foyer and Matisse
nearby at Villa Le Rêve, which
he had rented when the war
effort put Nice at risk. The sis-
ters of the Foyer, worshipping
in a make-shift chapel, had
long prayed for a new build-
ing; through the mediation
of Sr. Jacques-Marie, Matisse,
flush from recent lucrative
sales, offered to provide the
windows. He soon, though,

fall 2021 25
connecting
found the project in it’s en-
tirety irresistible; the design
of a whole building and its
decorative scheme—this was
something he had never been
offered before! He paid for it
all.
To on-lookers this was
strange indeed. Apart from
copying a few paintings in
the Louvre, Matisse had nev-
er shown interest in religious
subjects (though much of his
work, even his famous odal-
26 anglicandigest.org
isques, he regarded as “re-
ligious”). What had turned
the master’s head in the di-
rection of religious art for
the Roman Catholic Church?
A new spirit of Christian art
was in the air, and the French
Dominicans were at the fore-
front. A young Dominican
friar, Louis-Bertrand Rays-
siguier, was interested in the
L’Art Sacré movement and
its journal and introduced
Matisse to the urbane, high-
ly networked artist-turned-
priest Marie-Alain Couturier.
Not only was Père Couturier
chief consultant for the chap-
el’s decorative programme,
but he also became a friend to
Matisse and even something
of a spiritual guide. Coutu-
rier and Rayssiguier placed
the interests and values of the
L’Art Sacré movement—not
just architectural but also li-
turgical, theological, and spir-
itual—before Matisse, who
was a voracious and wide-
ranging reader. By reading the
correspondence between Ma-
gathering
tisse and his Dominican as-
sociates regarding the chapel
project, one can see that two
dynamics were at play.
On the one hand, the chapel
project gave Matisse a chance
to “bring it all together,” artis-
tically-speaking. All the media
found a “voice” in the chap-
el’s decorative programme:
charcoal-like drawings on the
north and east counter-bal-
ance the radiant colours of
the south windows; icon-like
telling
saints appear in elongated
bodies; the liturgy’s ballet-
ic character is highlighted in
arabesque woodwork, a gilt
sculpted crucifix, windows
with the theme onto the “be-
yond,” angled points-of-view,
and découpage designs on the
fabrics of the liturgical cos-
tumes. (Matisse came from
a community of weavers and
fabric designers.) Glossy
magazines like France Illustré,
Vogue, and Time, were capti-
vated; they deemed the “mod-
ern” chapel extraordinary.
On the other hand, a more
interior “re-design” was
happening. The revolution
in church culture among
French Dominicans and Jesu-
its, based on a “return to the
sources” of the Christian Tra-
dition, enabled Matisse to ap-
preciate anew a spiritual heri-
tage which he had rejected in
his youth and which, through
his driven artistic career, he
had ignored. After his brush
with death things changed.
His “second life” was about
fall 2021 27
connecting
re-connecting the threads.
While the Chapel of the Rosa-
ry offered an artistic opportu-
nity, it also offered a spiritual
one.
In those latter years, particu-
larly amidst the creative chal-
lenges of the chapel project,
people asked, “Has Matisse
joined the Church?” Matisse
claimed he never left; God
was outside any box, so he
Sr. Jacques-Marie and
“Bon Papa” Henri Matisse
28 anglicandigest.org
had no use for the regimen-
tation of typical French Ca-
tholicism (We forget how
quasi-militaristic Catholicism
could be before Vatican 2).
Matisse was the “bon-papa”
to Sr. Jacques-Marie, and she
felt determined to raise “the
religious question” with him
before he died. They had a
heart-to-heart talk, tenderly
holding hands. “Our under-
standing of one another,” she
later wrote, “was perfect. The
Lord alone knows what goes
on in the depths of human
hearts; it’s not our place to
judge.”
“But,” she added, “for my part
I was confident as I left him.”
vvv
My mission in life is not mere-
ly to survive, but to thrive,
and to do so with some pas-
sion, some compassion, some
humor, and some style.
Maya Angelou
gathering telling

The Anglican Bookstore

FINDING SHELTER
An Autumn Companion
Russell J. Levenson Jr

Author and pastor Russ Levenson invites

readers to “find shelter” in time each day
with Jesus. Forty meditations, scripture pas-
sages, reflections for contemplation, and
prayers fill this volume designed to accom-
pany and encourage readers throughout
autumn. Each daily devotional entry includes a concluding
thought and closing prayer.
ITEM CP007 (Paperback, 178 pgs, $20)

POLITICS OF THE CROSS

A Christian Alternative to Partisanship
by Daniel K. Williams

On one side are Christian Right activists and

other conservatives who believe that a vote
for a Democratic presidential candidate is a
vote for abortion, sexual immorality, gender
confusion, and the loss of religious liberty
for Christians. On the other side are polit-
ically progressive Christians who are considering leaving
the institutional church because of white evangelicalism’s alli-
ance with a Republican Party that they believe is racist, hateful

fall 2021 29
toward immigrants, scornful of the poor, and directly opposed
to the principles that Jesus taught. Even while sharing the same
pew, these two sides often see the views of the other as hope-
lessly wrongheaded—even evil. Is there a way to transcend this
deep-seated division?

Nuanced, detailed, and even-handed, The Politics of the Cross

tackles the thorny issues that divide Christians politically and
offers a path forward with innovative, biblically minded polit-
ical approaches that might surprise Christians on both the left
and the right.
ITEM E1304(Hardcover, 334 pgs, $28)

The Encyclical Letter Fratelli Tutti

ON FRATERNITY AND SOCIAL
FRIENDSHIP
Pope Francis
Sets out the pope’s vision for a post-pan-
demic world—a preoccupation of his homi-
lies and addresses in the Covid-19 period. In
Pope Francis’s thinking, care for each other
—particularly the poorest and most marginalized in society—
cannot be divided from care for creation.
“This document is written in an invitational rhetorical style.
But be prepared for an unremitting invitation to nothing less
than a conversion of life in light of the pope’s astute assessment
of the brokenness and polarization of the world today.”
ITEM P0109 (Paperback, Paulist Press 160 pgs, $10)

30 anglicandigest.org
gathering telling

BLINDSIDED
A Journey from Tragic Loss to
Triumphant Love
By Mark Roser
Why is there evil in a world created by a
good and all-powerful God?
Ethan Roser, a 19-year-old studying to be a
pastor at Wheaton, raised in Africa as the
son of faithful missionaries, wrote those words just days before
his death due to a freak accident on campus—almost as if he
had left a message behind for his parents, siblings, and friends.
After Ethan died, his father, Mark Roser, kept his sanity by
writing, and wrestling with questions as profound as life itself.
God had kept Mark’s family safe for 22 years in Africa, doing
missionary work; he needed to know why God permitted his
son to die now. In Blindsided, he shares the answers to those
questions.
This book will grip every parent, and it will inspire every per-
son who strives to live for God.
ITEM L184 (Paperback, 256 pgs, $17)

FOR CHILDREN
I’M A SAINT IN THE MAKING
By Lisa M. Hendey,
Illustrated by Katie Broussard
With engaging prose and delightful illustrations, I’m a Saint
in the Making reminds children of their unique call from God
fall 2021 31
connecting

to live with mission and love. Recounting the

highlights of the stories of both well-known
and newer saints (including John Paul II,
Mary MacKillop, Augustus Tolton, Teresa of
Calcutta, Juan Diego, and Chiara Badano)
in relatable lessons, the book helps readers
learn that there is no one single way to live
a life of sanctity. I’m a Saint in the Making
offers simple but impactful suggestions for ways children can
offer acts of prayer, service, and love. Resources at the end of
the book provide support for adults as they seek to encourage
and accompany their young saints in the making.
ITEM L185 (Hardcover, 32 pgs, $15)

SHARING GOD’S LOVE: THE JESUS CREED FOR

CHILDREN ~ Teacher Lesson and Activity Guide
Laura McKnight Barringer and Scot McKnight
Sharing God’s Love, the children’s compan-
ion to The Jesus Creed, can transform kids as
they learn to love God and one another, in-
tentionally. Join Aksel and Finley through-
out their day at home and school as they
discover how to live out the Jesus Creed, re-
membering: “Love the Lord your God with
all your heart, with all your soul, with all
your mind, and with all your strength. Love
your neighbor as yourself.” This is a great resource for Sunday
School classes.
ITEM L186 (Spiral Bound, 36 pgs, $17)

32 anglicandigest.org
gathering telling

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fall 2021 33
connecting

Curried Pumpkin Soup

Submitted by Patricia Sullivan
Sarasota, Florida

A perfect soup for a fall harvest supper, or a lovely beginning

to the Thanksgiving feast!
Serves 6
Recipe from Bless the Cook
St. Thomas Episcopal Church, Sun Valley, Idaho
Ingredients:
1/4 cup butter
One large onion, sliced
3/4 cup green onion,
sliced, white part only
2 cups pumpkin purée
4 cups chicken broth
1 bay leaf
1/2 teaspoon ginger
1/2 teaspoon curry powder
1/4 teaspoon nutmeg
A few fresh parsley sprigs
2 cups half and half
Salt
Freshly ground pepper

Garnish:
1/2 cup sour cream or yogurt
1/2 cup minced green onions or chives

34 anglicandigest.org
gathering telling

Directions:
Melt butter in a large saucepan over medium heat. Add onions
and sauté until soft and golden brown.
Stir in the pumpkin, chicken stock, bay leaf, ginger, curry pow-
der, nutmeg, and parsley. Bring to a simmer, then reduce heat
and continue to simmer, uncovered, for 15 minutes.
Transfer soup in batches to a blender or food processor and
purée until smooth.
Return to saucepan and add half-and-half. Add salt and pep-
per to taste. Simmer for five minutes, but do not allow to boil.
To serve hot, ladle into individual bowls. Float a dollop of sour
cream on each and top with green onions or chives.
To serve cold, chill soup thoroughly, serve in individual bowls,
and garnish with sour cream and chives.

vvvvvvvvvvvvvvvvvv

The Franciscan Order of the Divine Compassion

An Anglo-Catholic religious order of Third Order brothers and
sisters striving to proclaim the Good News of Christ through
penance and prayer. Our brothers and sisters minister in the
communities in which they live. For further information please
contact:
Br. Peter Stephen, OSF,
4125 River Birch Rd., Fort Worth, TX 76137
e-mail vicar-general@fodc.net
or call 817-948-8826
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fall 2021 35
connecting

Harvest Time
is Here
Douglas Raymond Rose
Grand Prairie, Texas

God’s green hills are set

ablaze
His forests filled with dancing
deer; White wild geese are flying
‘Tis Mother Nature’s Grand southward
Finale Red Mackintosh apples now
—Harvest Time is here. appear;
‘Tis Nature’s Grand Finale—
—Harvest Time is here.

The tangerine moon is

shining vvv
Silhouetting trees down in
the dell— God loves each as if that per-
The silent corn stocks stand son was the only one that ever
in rows lived, and God loves all, as he
Under Autumn’s awesome loves each.
spell. – St. Augustine

36 anglicandigest.org
gathering telling

Western Louisiana of course he wanted to be a

Opens Homeless part of that,” Fleming said.
Shelter in
Partnership with
Rural Community
Heather Beasley Doyle

Note from the editor: This

article originally appeared in
the Episcopal News Service
on 29 October 2020.

The Rev. Christie Fleming had

just officiated a funeral when
she saw Sylvester White for
the first time. The two were
in a cemetery when Fleming,
then-vicar of Christ Episcopal
Church in Bastrop, Louisiana,
noticed White passing time
amid the gravestones. “And
we started talking, and we
stayed connected after that,”
Fleming recently told Episco-
pal News Service. White, who
is 62 and homeless, began
attending services at Christ
Church. “And then when I fi-
nally decided that I wanted to
start the shelter and all of that,
Mack and Robert pose for
A photo at the entrance to
The Lighthouse
Photo: Christie Fleming
The shelter is now called The
Lighthouse; it is Bastrop’s
only homeless shelter, and
opened amid the pandemic in
the annex of a former school
building. Fleming, who is
now the Episcopal Church in
Western Louisiana’s Mission-

fall 2021 37
connecting
er for Community Care and
Reconciliation, was a driving
force behind the communi-
ty project. The day shelter is
open from 9 a.m. to 5 p.m.
Monday through Friday and
offers three meals a day. Plans
are underway to open an
overnight wing.
Bastrop is in the Diocese of
Western Louisiana, though
geographically it’s in the
northeastern part of the state.
Bishop Jacob Owensby de-
scribed Bastrop via email as
“a place of bayous, pine for-
ests, fertile farmland, small
towns, and midsize cities.”
The diocese’s churches are
small; about half have an av-
erage attendance of 50 people,
and at some congregations,
as few as eight people fill the
pews. Bastrop is emblematic
of the region, Owensby said,
where a weakened economy
has forced many to move.
By 2008, three pillars of Bas-
trop’s manufacturing-based
38 anglicandigest.org
economy – two International
Paper mills and a Jordache
clothing factory – had closed.
In 2017, nola.com ranked
Bastrop ninth on its list of
Louisiana’s 20 fastest-shrink-
ing cities and towns, citing
steady population decline
since 2000, driven in large
part by loss of industry. To-
day, Bastrop has around
10,000 residents – the major-
ity African-American — and
47.9% of the population lives
in poverty. The city’s median
household income is $20,439,
and its unemployment rate
is 9.7%. Morehouse Parish
(counties are called parish-
es in Louisiana) is one of the
largest employers; residents
also work in forestry, agricul-
ture, health care, and service
industries. “But finding work
is not easy,” Fleming said.
After seminary, Fleming
moved in June 2017 to Bas-
trop from Berkeley, Cali-
fornia, to serve as Rector of
Christ Church. Less than
gathering
two years after arriving, she
realized the Rector position
wasn’t the right fit. Fleming,
62, was a spiritual director
before enrolling in seminary
in 2014 and had worked with
homeless communities in
San Diego and San Francis-
co. “Certainly, within four or
five months, it became clear
to me” that Bastrop had a sig-
nificant homeless population
and that a local shelter was
needed, she said. When Flem-
ing left Christ Church last
October and became the Di-
ocesan Missioner of Commu-
nity Care and Reconciliation,
she started the shelter.
With Bastrop’s economic col-
lapse, homelessness in the city
has grown, and until Septem-
ber, the closest shelter was
26 miles away. “It’s a chronic
problem in Bastrop now, and
there has not been a solution,”
Mayor Henry Cotton told
ENS. He has seen families liv-
ing in cars: “I don’t know how
they do it, but they do have
telling
children in school, and they
make do.” Fleming charac-
terized homelessness in Bas-
trop as subtle. “The homeless
community is not out on the
streets like they are in San
Francisco,” she said.
Friends pose for a photo with
The Rev’d Christie Fleming
during lunch at The Light-
house, the shelter Fleming
opened in Bastrop, Louisiana.
Photo: Maple Jones
As cities, San Francisco
and Bastrop do not com-
pare, though Fleming sees a
commonality between their
homeless residents. When
she worked with unsheltered
people in California, they
felt that “they weren’t worthy,
fall 2021 39
connecting
and then three months later,
they’re serving the chalice be-
cause they see themselves in
a different light. And a simi-
lar thing is happening here,”
Fleming said.
A few weeks in, about 12 to
15 people, mostly men, spend
time at The Lighthouse each
day. Fleming said they are
mostly from Bastrop original-
ly, though some had moved
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40 anglicandigest.org
to the city from other parts
of Louisiana and the coun-
try to be near family. Many
of them used to work for the
paper mills. At the shelter,
“people respect one anoth-
er,” said Sylvester White, who
grew up in Bastrop. There’s a
room for watching television
and playing games, a quiet
room, and a dining room. A
fourth room will eventually
serve as a chapel and clothing
distribution site, and Flem-
ing is working with the city
on permission to create an
overnight space with show-
ers. A cold breakfast is on of-
fer, and community members
provide cooked meals such as
casseroles for lunch and din-
ner. Maple Jones, one of The
Lighthouse’s board members,
coordinates meals. “So far,
that has worked very, very
well,” Fleming said. “We are
so blessed to have the strong
support of the community
here.”
The diocese pays Fleming’s
gathering
salary as Director of The
Lighthouse, which is both a
diocesan mission and an in-
dependent nonprofit. Beyond
Fleming, the shelter is run by
volunteers. The city supports
the nonprofit with $1,000 per
month and police department
support. The Lighthouse wel-
comes all needing shelter,
Fleming said, whatever their
faith and regardless of where
they live. “We finally have our
501(c)(3) in place,” she said,
adding that grant writing is in
her future. “Hopefully we can
get our financial foundation
settled soon.”
White contributes to the en-
deavor by keeping the place
clean; other clients contribute
in their ways. “The homeless
are equal partners,” Owensby
said. “It’s not like we’re deliv-
ering what they don’t have
and they’re just recipients.”
Heather Beasley Doyle is a
freelance journalist, writer,
and editor based in Massachu-
setts.
telling
Inspiration from
“Blackhawk
Down”
The Very Rev’d Alston Johnson
Dean of St. Mark’s Cathedral
Shreveport, LA
Occasionally a scene from
a movie clearly communi-
cates something that has
been stirring within my own
thoughts and words. In the
past months, as we have been
“grounded” as a community
and a church due to this ne-
farious virus, lethal for some,
I find inspiration in a scene
from the movie “Blackhawk
Down.”
You may know this movie. It
is about a challenging and fa-
tal mission in Somalia in the
1990’s. Somalia is in the midst
of a civil war. As the UN with-
draws its support, Somalia
spirals further into chaos. The
U.S. military deploys the 75th
Rangers, Delta Force, and the
160th Black Hawk units to
battle the forces of Mohamed
fall 2021 41
connecting
Farrah Aidid who are over-
running the country.
Photo: Public Domain
The initial operation fails. Two
large Black Hawk helicop-
ters crash, and the crews left
on the ground must face the
unimaginable violence on the
streets of Mogadishu. After a
hasty retreat to the safe zone
at the Mogadishu Airport, the
military units must prepare
themselves to reenter the hell
42 anglicandigest.org
that they have just escaped in
order to save their fellow sol-
diers. It is a difficult moment
for many. They have just es-
caped. They are safe. They are
catching their breath. They
are relieved. But there is also
the mantra, the Credo – the
Creed – that lives in the fore-
front of their thoughts: “No
one gets left behind.”
The safe zone is a hive of ac-
tivity. The soldiers rearm
themselves, preparing their
Humvees, gathering water
and gear, so that they might
reenter the battle. They are
willing to risk their own lives
a second time—on the same
day no less—for the sake of
their fallen friends.
There is a moment, a sliver
of a moment, when someone
must decide which direction
to turn. Everything hangs
in the balance. The sergeant
rallies his troops, announc-
ing that they are about to “go
back in” in order to rescue
gathering
their fallen friends. A younger
soldier, Thomas, says, “That’s
crazy; is anyone even alive out
there?” Thomas is frightened.
He hesitates to answer the
sergeant’s command.
Tac Fitzgerald as Thomas
Photo: Public Domain
“No one gets left behind, you
know that!” yells the sergeant.
The sergeant knows that
Thomas is frightened; he also
knows that Thomas must
make his own decision. He
approaches the young man.
“Hey – talk to me,” the ser-
geant says to young Thomas. What I love about the scene
in this movie is that there is
“I can’t go back out there,” no shame in being frightened;
telling
says the frightened soldier.
“Thomas . . . everyone feels
the same way you do . . . It’s
what you do right now that
makes a difference; it’s your
call. Hooah?”
“Hooah,” says Thomas, look-
ing away.
All around them soldiers pre-
pare to re-enter what seems
to be a losing battle. Thomas
watches. Even the greenest of
the young soldiers volunteers
for the mission. His friends
gear up. Something within
him begins to turn. He paus-
es, takes a deep breath, and
then sprints to catch a ride on
the last Humvee. Riding into a
storm, not knowing what lies
ahead, the young man steps
out in faith upon the Credo –
the Creed – he shares with the
others.
fall 2021 43
connecting
Photo: Public Domain
there is no shame in giving
voice to our limitations. There
are moments when each of us
feels “tested” beyond what we
are prepared to accept. The
wise sergeant understands
that the next step for the
frightened soldier lies com-
pletely within the soldier’s
heart and mind. There is no
“locker-room” speech; there
are no platitudes, no orders.
The wise sergeant simply
marks the moment of deci-
sion.
Often, it is who we become
when we are walking in the
midst of “the valley of the
shadow” that gives us the
clearest picture of who we are
and what we believe. The val-
44 anglicandigest.org
leys we walk through in life
give us a glimpse of what lies
in the deepest motivations of
our hearts. Generally, when
we call upon God it is because
we have exhausted the re-
sources that are so abundant
in good times.
I feel that in some small way,
a much less dramatic way, we
face such a moment as Chris-
tians and a Church during the
days of this quarantine. We
are given the days of green-
er pastures so that we might
prepare for the valleys. We
know little for certain about
what lies ahead. What we do
know is there is work to do;
there are others who need us
to “go back in” lest they be left
behind.
The poor, the hungry, the
lonely, the oppressed, those
with no one to care for them,
those who do not yet know
God—they are the ones who
depend upon our efforts at
this time. Care for one an-
gathering
other through these times.
There remains a mission that
requires our decision.
Borrowing the words of the
wise Sergeant, it’s who we
are as followers of Jesus, in
this moment, that will make
a difference. Both now, and
when this moment has finally
passed. Let us go forth in the
name of Christ.
vvv
telling
An Attitude of
Gratitude
The Rev’d Michael Todd
Episcopal Church of the
Holy Spirit
Osprey, Florida
“Ingratitude communicates
‘I don’t see you.’” This quote
by pastor and teacher Andy
Stanley made me think. If I’m
ungrateful or discontented
with what I have or what I’ve
received – all coming down
from our Father of heavenly
lights above (cf. James 1:17)
– then I am communicating
that I don’t “see” Him. I don’t
recognize God’s presence in
my life. My focus is more on
my problems than on my Pro-
vider.
By extension, if ingratitude
communicates, “I don’t see
you,” then gratitude would
help me to see you – to rec-
ognize and acknowledge you,
the giver. Hmm, “Can giving
thanks actually help me see
God?” What if giving thanks
fall 2021 45
connecting

was not only a virtue and a our “walls” that separate us

command of worship unto from experiencing more of
God, but also a spiritual prac- God’s presence. Like pass-
tice to help me actually see ing through a narthex into
and experience God more in the church, thanksgiving and
my life? Psalm 100 (the Jubi- praise prepare us to see God
late) in Morning Prayer sheds more in the midst of our wor-
some light. “Enter his gates ship in Word and Sacrament.
with thanksgiving; go into
his courts with praise; give We tend to give thanks to God
thanks to him and call upon upon first seeing or experienc-
his Name” (BCP pg. 83). ing something of God (e.g.
answered prayer, receiving a
blessing). However, we can
also see and experience God
through giving thanks and
praise to Him first. This is our
sacrifice. Regardless of our
current situation or feeling,
we can still render “unto thee
most hearty thanks for the in-
numerable benefits procured
Photo: Public Domain unto us” through the death
and resurrection of Jesus
In biblical times, the Temple Christ (BCP pg. 335). Psalm
complex in Jerusalem was 107:22 says, “Let them offer a
surrounded by a wall. All en- sacrifice of thanksgiving…”
tered through gates in that
wall. Psalm 100 reminds us Such a regular practice culti-
that thanksgiving and praise vates our hearts to host God’s
are the entrances through manifest presence more in

46 anglicandigest.org
gathering
our lives. Is God always with
us? Of course. But often we
can feel distant from Him.
Personal worship practices of
praise and thanksgiving open
us to a more intimate fellow-
ship with God through the
Photo: Public Domain
Holy Spirit. After all, Psalm
22:3 declares, “You are holy
and enthroned on the prais-
es of Israel.” In other words,
telling
God inhabits our praise and
thanksgiving.
By contrast, Satan wants to
inhibit our praise and thanks-
giving. He doesn’t want us to
see God. Thus, giving thanks
not only helps us see God, but
also acts as a spiritual weap-
on, pushing back the darkness
that encroaches upon our
hearts and minds. We’re cer-
tainly just as prone as the He-
brews in the desert to malign
God with “What have you
done for me lately?” And just
as Moses was instructed to
focus the Hebrews’ thoughts
back to God’s mighty act of
deliverance in the Passover, so
are we commanded to focus
our thoughts back to God’s
mighty act of deliverance in
Christ—his death and resur-
rection—by celebrating Holy
Communion. Is not “The
Great Thanksgiving” just that:
a great thanksgiving!?! Our
sacrifice of praise and thanks-
giving – both in Word and
Sacrament – is a powerful
fall 2021 47
connecting
weapon of light against the a weapon of righteousness to
dark. push back the darkness.
Photo: Public Domain
As we approach the Thanks-
giving season, may this spe-
cial time of year become less
about a day and more about a
lifestyle to “give thanks in all
circumstances” (1 Thessalo-
nians 5:18); for such gratitude
is a light to see God more and
48 anglicandigest.org
May your praise and thanks,
as the ol’ hymn goes:
Turn your eyes upon Jesus
Look full, in his wonderful face
And the things of earth will
grow strangely dim
In the light of his glory and
grace.
Amen.
vvv
Letters to the
editor
I read every edition of The
Anglican Digest with great ap-
preciation.
With regard to the picture on
p. 59 of the Spring 2021 edi-
tion of The Anglican Digest,
the caption is incorrect. “San-
tiago de Compostela” is the
name of the city and its ca-
thedral, which is the endpoint
of the “Camino de Santiago,”
gathering telling

or “Way of St James,” which

is what Bp Martins walked.
One does not walk either the
city or its cathedral, but rather
the Way. An interesting side
note: for centuries, the term
“pilgrim” was reserved only
for those who completed the
Camino de Santiago.

Faithfully,
The Very Rev’d Canon
John H. Park
Former Archdeacon of
Honduras and Dean of the
Anglican Cathedral of the
Good Shepherd, Lima, Peru St. Martin’s Church, Houston

TAD regrets the error. It occurred to me at the time

vvv
Dear Staff:
How delighted I was to see
the cover article about Saint
Martin’s, Houston, a church
I’ve been fascinated with ever
since watching the televised
funeral for late President
George H. W. Bush.
that the news media, at least
the source I was watching,
missed a chance to remark
about what I consider an iro-
ny. That is, that someone with
a great military record and as
the President who instituted
the term “Thousand Points of
Light“ should be associated
with one of the few Episcopal
parishes with Saint Martin as
it’s patron. I am referring, of

fall 2021 49
connecting

course, to the figure of a kind- Who Are You?

ly Roman soldier who is usu-
ally portrayed on horseback, The Rev’d Donald Smith
Rector, Grace Episcopal
giving to an unclothed and Church, Monroe, Louisiana
helpless man half his cape,
so that he could stay warm. Then they said to him, “Who
Undoubtedly, as the hagi- are you? Let us have an answer
ographies attest, Martin was for those who sent us. What
known for countless good do you say about yourself?”
deeds. He said, “I am the voice of one
crying out in the wilderness,
Of course, this is irony and
‘Make straight the way of the
symbolic, and probably not
Lord.’” John 1:22-23
noticed except by the few, but
to me the aforementioned
I remember sitting on the
oversight just indicates how
floor at my grandparents’
little attention the “real world“
house as a child on Sunday
pays to beautiful coincidences
nights watching “The Won-
that are yet another opportu-
derful World of Disney…in
nity to illustrate uncommon
Technicolor.” How could I
humanity, which certainly
ever explain to my daughters
Mr. Bush was.
what “Technicolor” was? I
Thanks for letting me share think I might say, “It was the
and keep up the good work. High Definition TV of the
Keep up the anecdotes, jokes, ’60s and ’70s,” and leave it at
and cartoons. The serious that. Certainly, some remem-
needs to be balanced with the ber those Sunday nights when
lightheartedness. Walt Disney was still a man
and not a multimillion dollar
In peace, corporation. I do. I remember
The Rev’d David T. Elphee, ret. being scared out of my footed

50 anglicandigest.org
gathering
pajamas when the evil queen
spoke the words, “Mirror,
mirror upon the wall, Who
is the fairest of all?” and the
fateful day when dear sweet
Snow-White surpassed the
evil one in beauty. The narra-
tor tells us, “The Queen was
horrified, and from that mo-
ment envy and pride grew in
her heart like rank weeds.”
We fool only ourselves when
we pretend that time doesn’t
The Evil Queen
Photo Public Domain
telling
pass, and we must be careful
that it does not pass us by.
“Who are you?” John the Bap-
tist is asked. The question be-
fore us now remains the same.
Who are you? More impor-
tantly, who am I?
My grandfather once told me
a truth that was certain, but I
did not realize that it was the
truth until recently. As a young
boy, I watched him shave one
morning. He stopped, turned
towards me, and looked at
me. After a few moments he
turned back to the mirror and
said as much to himself as he
did to me, “When I look in
the mirror, I see the man that
I was at nineteen, but some-
times I catch a glimpse out of
the corner of my eye of some
old man and I’m startled for
a moment, until I realize that
it is me.” As the grey has in-
creased at my temples and the
lines have deepened around
my eyes, I now understand
the wisdom of what he said.
fall 2021 51
connecting

It is easy to forget who we are tized Christians, supposed to

during the business of living. be? Who am I? Am I the boy
of nineteen that I see in the
mirror with his life stretch-
ing out before him or am I
the man I see in the mirror? I
think that I must be the boy in
the mirror who accidentally
turned into the man I pretend
not to see.

Who am I? Such a simple

John the Baptist, El Greco
c.1600, Fine Arts Museums
of San Francisco
Public domain via Wikiart
In order to answer the ques-
tion of who we are we must
first ask who we are supposed
to be. Who are we, as bap-
question—three words, with
the longest three letters long.
Do we know the answer? The
reason this simple question is
so difficult to answer is that
the answer involves priorities.
What are our loves? Where
do we store our treasure? At
baptism, as pink, squirming,
unrepentant infants, we are
draped in the cloak of Chris-
tianity with the hope that we
will luxuriate in that cloak and
wrap it tightly around us. But
something happens between
then and now. The something
is life. Life happens and if we
aren’t careful we will look in
the mirror one day and not

52 anglicandigest.org
gathering telling

recognize the person staring portant — something so im-

back at us. portant that I cannot remem-
ber what it was.
I have a grandfather clock,
which, ironically, I inher-
ited from my grandfather.
Across the face the motto
“Tempus Fugit” is etched. It
means “Time Flies,” but the
whole phrase is, “Tempus fu-
git. Carpe diem. Coram Deo.”
Time Flies. Seize the day.
Before the presence of God.
Time does not just fly, it dis-
appears. We wish our weeks
to become weekends and ask,
“Wouldn’t it be great if both
kids were out of diapers and
could bathe themselves?” My
daughters have both graduat- Photo Public Domain via Wikipedia
ed from college and are lead-
ing their own lives. I missed “Who are you? Let us have an
something in their lives be- answer for those who sent us.
tween infancy and indepen-
dent adulthood. It must have What do you say about your-
happened during one of those self?” John the Baptist is asked.
weeks that I wished into a “Who are you?” is the ques-
weekend. Time does fly, and tion that has been set before
it never returns. It flies before me. I am a husband, father,
the eyes of God and while and priest marked as Christ’s
busy with something very im- own forever, and I am called

fall 2021 53
connecting

through my Baptism to “make see if our Lord Jesus has ar-

straight the way of the Lord.” rived. There is no time like the
present.
How do we, in the duty of our
Baptism, tell the story of Jesus vvv
to a cynical world in which
every idea must be proven Three friends from the lo-
through the scientific method cal congregation were asked,
and history should be docu- “When you’re in your casket,
mented with multiple inde- and friends and congrega-
pendent sources? How do we tion members are mourning
take this message to a world over you, what would you like
in which every utterance them to say?”
must conform to our modern Artie said, “I would like them
sensibilities? We simply tell to say I was a wonderful hus-
our story and how Christ lives band, a fine spiritual leader,
in us. and a great family man.”
If we cling to the personal Je- Eugene commented, “I would
sus of our own creation, then like them to say I was a won-
we cling to something oth- derful teacher and servant of
er than Christ as He really God who made a huge differ-
is. We must see both the boy ence in people’s lives.”
and the man in the mirror.
Al said, “I’d like them to say,
We must learn to see Christ in
Look he’s moving!”
ourselves just as we are chal-
lenged to see Christ in others.
We must never forget why we vvv
are here and who brought us
to be here as we peek into the
manger within ourselves to

54 anglicandigest.org
gathering telling

fall 2021 55
connecting

TRINITY AND CREED God in Trinity, and the Trin-

Part II ity in Unity;
4 Neither confusing the Per-
Fr. Dunbar’s Trinity and Creed sons, / nor dividing the Sub-
is a four part series. Part I ap- stance.
peared in TAD Summer 2021, 5 For there is one Person of
now available in our online ar- the Father, another of the Son,
chives. / another of the Holy Ghost;
6 But the Godhead of the Fa-
The Rev’d Gavin Dunbar ther, and of the Son, and of
Rector, St. John’s Church,
Savannah, GA and President of the Holy Ghost is all one, /
the Prayer Book Society USA the glory equal, the majesty
co-eternal.
Scripture tells us God is both
one and three. But what does
this mean? And what does it
not mean? Originating in the
monasteries of southern Gaul
in the late 5th century, at a
time when the Nicene faith
they professed was under in-
tense pressure from the Arian
Goths, the Athanasian Creed
sets forth with admirable clar-
ity the doctrine of the Trinity.
It begins its exposition of the
Trinity with a statement of the
core idea:
St. Athanasius
3 Now the Catholic Faith is Johann Georg Pinzel
this, / that we worship one c. 1760, Lviv Ukraine

56 anglicandigest.org
gathering
Let us note first, that the faith
expounded in this statement
is not merely abstract knowl-
edge about God: it is a re-
sponse of the whole human
person to God in worship –
which is faith and fear, trust
and hope, love and obedi-
ence, praise and thanksgiving.
What drives the elaborate and
careful articulation of doc-
trine is the fundamental im-
perative of Biblical religion:
Thou shalt worship the Lord
thy God, and him only shalt
thou serve (Matthew 4:10).
The second commandment
requires that we worship him
not according to our heart’s
imagination, but as he has
revealed himself to us in his
word. You can’t worship him
if you do not know him.
Anything other than the true
and living God is an idol, a
false god, who cannot save.
That God is both one and
three is evident from the
Scriptures: but one and three
in what sense? The Creed says
telling
that “we worship one God
in Trinity, and the Trinity
in Unity; neither confusing
the Persons, nor dividing the
Substance.”
Two possibilities are excluded
by this statement. The first,
called Sabellianism or modal-
ism, “confuses the persons.” It
denies the reality and perma-
nence of the personal distinc-
tions in the Godhead, taking
Father, Son, and Holy Ghost
to be mere names for God in
three successive phases of ac-
tivity (creation, redemption,
and sanctification). Though
modalism seems to offer a
readily comprehensible expla-
fall 2021 57
connecting
nation of the “three-ness” of
God, it quickly runs into ba-
sic problems with the Biblical
evidence. If the Son and the
Father are not two persons,
who is it that calls the Son
“beloved” at his baptism; to
whom does the Son make his
prayers, and to whom does
the Son offer himself upon
the cross? Though resurgent
today, Sabellian modalism
was perhaps a historical curi-
osity to the monks of south-
ern Gaul.
The other possibility was all
too real a temptation. Called
Arianism or subordination-
ism, it “divides the substance,”
because it holds that the sub-
stance or nature of the Son
and Spirit is different and infe-
rior to that of the Father. They
are, so to speak, sub-gods, or
super-creatures, intermediate
between Creator and creature.
But if Christ and the Spirit are
not truly God, how can we
obtain salvation in them? For
it is axiomatic that only God
58 anglicandigest.org
can save: “I, even I, am the
LORD; and beside me there is
no saviour” (Isaiah 43:11).
Rather than dissolving the
tension of one and three in
favor of one-ness (Sabellian-
ism) or three-ness (Arian-
ism), the Creed seeks to hold
the tension, the paradox that
(as J. N. D. Kelly remarks) “the
threeness of the persons does
not violate the oneness of the
substance, while the oneness
of the substance in no way
impairs the real distinction of
the persons.”
The Creed then develops this
theme with an analysis of the
divine attributes – those char-
acteristics that distinguish the
Creator from the creature, as
worthy of our worship:
7 Such as the Father is, such is
the Son, / and such is the Holy
Ghost;
8 The Father uncreated, the
Son uncreated, the Holy
Ghost uncreated;
gathering
9 The Father infinite, the Son
infinite, the Holy Ghost in-
finite;
10 The Father eternal, the Son
eternal, the Holy Ghost eter-
nal;
11 And yet there are not three
eternals, but one eternal;
12 As also there are not three
uncreated, nor three infinites,
/ but one infinite, and one un-
created.
13 So likewise the Father is
almighty, the Son almighty, /
the Holy Ghost almighty;
14 And yet there are not three
almighties, but one almighty.
telling
Since each of the persons is
fully God, each has the attri-
butes of the Godhead, each
can truly be described as un-
created, infinite, eternal, and
omnipotent. But as the one
Godhead in each of the per-
sons is indivisible, there are
not three separate uncreated,
infinite, eternal, or omnipo-
tent divine beings.
And therefore follows this
conclusion:
15 So the Father is God, the
Son God, the Holy Ghost
God;
16 And yet there are not three
Gods, / but one God.
17 So the Father is Lord, the
Son Lord, / the Holy Ghost
Lord;
18 And yet there are not three
Lords, / but one Lord.
19 For like as we are com-
pelled by the Christian verity
/ to confess each Person by
himself to be
both God and Lord;
20 So are we forbidden by the
fall 2021 59
connecting
Catholic Religion / to speak of
three Gods or three Lords.
Trinitarianism is not trithe-
ism: we worship one God in
three persons, not three gods.
If the three persons share the
same attributes, how then do
they differ? To that question
the Creed turns next.
Part III of Trinity and Creed
will be in the
Winter Issue of TAD.
60 anglicandigest.org
NECROLOGY
The Rev’d Canon Stephen
Charles Casey, 74, Landis-
ville, PA, 1/19/21, served par-
ishes in Pennsylvania.
The Rev’d Herbert T.
Daly, Jr., 62, in Arcadia, FL,
on 1/14/21, served parishes in
Pennsylvania and Florida.
The Rev’d Dalton Dalzell
Downs, 85, in Poinciana, FL,
1/15/21.
The Rev’d Catherine Rin-
ker Hillquist, 77, in Bridge-
ton, MO, 1/13/21.
The Rev’d Dr. Richard
William Murphy, 75, in Santa
Fe, NM, 1/7/21, served par-
ishes in New Mexico, Arizo-
na, and Massachusetts.
The Rev’d Audrey T. Bau-
er, 84, in Pellston, MI,
6/20/20.
gathering telling

The Rev’d Canon Wil- The Rev’d Robert Lavelle

liam Albert Kolb, 83, in Mem- Newby, 86, in Durango, CO,
phis, TN, 1/30/21, served par- 2/8/21, served parishes in
ishes in Missouri, South Car- Colorado and Kansas.
olina, New York, Mississippi,
and in England. The Rev’d Joseph Hast-
ings Schley Jr., 82, in Amaril-
The Rev’d Dale Allen lo, TX, 2/10/21, served par-
Lumley, 74, in Ulysses, KS, ishes in Virginia, Florida, and
2/13/21, served parishes in Texas.
New York, Arizona, New-
foundland, Kansas, and in The Rev’d Elizabeth Hol-
Africa. der Turner, 91, in Millsboro,
DE, 2/1/21.
The Rev’d Ernest Clinton
Maddon, 74, in Ardmore, The Rev’d William Leon
OK, 2/2/21, was Rector of St. Weiler, 85, in Springfield, VA,
Phillips, Ardmore, OK. 2/23/21.

The Rev’d Robert Guthrie The Rev’d Dr. David Geof-

McNaul, 79, in Las Vegas, NV, frey Hawkins, 91, in Vancou-
2/21/21. ver, Canada, 12/16/20. He
served parishes in Saskatche-
The Rev’d Elborn Eugene wan and Vancouver and as a
Mendenhall, 92, in Topeka, chaplain in hospitals in Van-
KS, 1/28/21. couver.

The Rev’d David Knight The Rev’d John Spencer

Mills, 90, in Southwest Har- Hedger, 90, in Santa Rosa,
bor, ME, 2/9/21. CA, 9/8/21.

fall 2021 61
connecting

The Rev’d Elizabeth Bent- folk, VA, 10/5/18, served par-

ley-Shelton, 86, in Sheridan, ishes in Arkansas, Indiana,
WY, 4/16/21, served as a Kentucky, Colorado, and Vir-
deacon at St. Peter’s Church, ginia.
Sheridan.
The Rev’d George E. De-
The Rev’d Oon-Chor atrick, 69, on 3/31/21, in Sea
Khoo, 90, in Tulsa, OK, Girt, NJ, served parishes in
4/21/21. New Jersey and Chicago.

The Rev’d Chandler The Rev’d Thomas Milton

Corydon Randall II, 86, in Hutson, 91, on 3/29/21, in
Fort Wayne, IN, 4/16/21, Antioch, TN, served various
served parishes in Ohio, Indi- parishes in Tennessee.
ana, and California.
The Rt. Rev’d Charles Ed-
The Rev’d William Har- ward Jenkins III, 69, Tenth
rison Rose, 90, in Beaufort, Bishop of the Diocese of Lou-
SC, 4/27/21. isiana, on 4/9/21, in St. Fran-
cisville, LA.
The Rev’d Edward Nichols
Schneider, 94, in Phoenix, The Rev’d John Roy Ken-
AZ, 4/23/21. ny, Jr., 99, on 3/6/21, in An-
napolis, MD, served as a dea-
The Rev’d John Cutrer con in parishes in Chicago,
Smith, 97, in New York City, Michigan, Connecticut, Balti-
NY, 3/31/21, served as a Pas- more, and Annapolis.
toral Counselor.
His Royal Highness The
The Rev’d Ronald Wes- Prince Philip, Duke of Ed-
ley Spangenberg, 87, in Nor- inburgh, 4/9/21. In addition

62 anglicandigest.org
gathering
to his wife, Queen Elizabeth
II, Prince Philip is survived
by his three sons: Charles,
the Prince of Wales; Andrew,
the Duke of York; and Ed-
ward, the Earl of Wessex; one
daughter, Princess Anne; and
eight grandchildren, Prince
William, the Duke of Cam-
bridge, and Prince Harry of
Wales; Princesses Beatrice
and Eugenie of York; Peter
and Zara Phillips, as well as
Lady Louise Windsor and
James, Viscount Severn.
Rest eternal grant unto
them O Lord,
and let light perpetual
shine upon them.
telling
Correction from the Spring
Issue: The Rev’d Robert Phil-
lips departed this life in Win-
ter Park, Florida, not Winter
Haven. TAD regrets the error.
vvv
O God, the King of saints, we
praise and magnify thy holy
Name for all thy servants who
have finished their course in
thy faith and fear; for the bless-
ed Virgin Mary; for the holy
patriarchs, prophets, apos-
tles, and martyrs; and for all
other thy righteous servants,
known to us and unknown,
and we beseech thee that, en-
couraged by their examples,
aided by their prayers, and
strengthened by their fellow-
ship, we also may be partakers
of the inheritance of the saints
in light; through the merits of
thy Son Jesus Christ our Lord.
Amen.
vvv
fall 2021 63
 Moses
Grace Church, Monroe, Louisiana