CrosswalkEaster04

Prayer,relationship—transformation

When we don’t wantto change, we don’tpray, knowing in ourhearts that prayer isrisky business—mysterious,transforming, riskybusiness.

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Seekingtransformation

Where is God in allthis? Two UpperSouth Caroliniansreflect on the GoodNews in thechallenges posed byGeneral Convention.

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Transformation at work

For Upper SCcongregationalcoaches and thosewho participate inthe diocesan Schoolfor Ministry,transformation iswhat it’s all about—“all things new,” forthe individual, forthe congregation, bythe grace of God.

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inside

“Behold, I ammaking all things new.”Visit our diocese online

CrosswalkThe official publication of the Episcopal Diocese of Upper South Carolina

“Behold, I ammaking all things new.”(Rev. 21:5)

Easter 2004

(Rev. 21:5)

Easter 2004 Crosswalk

CrosswalkOfficial Publication of the

Episcopal Diocese of Upper South Carolina

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Cover photo: Eric Schnaufer

Alleluia. Christ is risen.Over lunch at the spring meeting of the House of Bishops in late

March, Bishop Michael Curry relayed this remarkable account from afriend whose relative was part of the story: Two ladies lived along thedividing line between neighborhoods, one black, one white. The whitelady was very unhappy with this, and, to demonstrate her displeasure, shewould toss the droppings from the chickens she raised, across the backfence into her neighbor’s yard. After several years of this, a time camewhen this lady became ill and was bed-ridden for an extended period. Who should appear ather door but her unwanted neighbor, bearing two gifts: food—and a beautiful bouquet offlowers! “Where did you get such beautiful flowers?,” she was asked. You probably knowwhere this story is headed: the despised neighbor had used the chicken droppings to nurtureher garden. What was meant to be offensive had been transformed into a thing of beauty—and the division between the neighbors was bridged; they were reconciled.

We laughed at the irony of the story, but it immediately occurred to me, “This is whatGod does with us, and it will preach! There’s my Easter letter!” What we give to God—oursins—objectionable refuse—culminating in the rejection and crucifixion of Jesus, God tookand transformed into something most beautiful: the gift of salvation! As one person inBishop Curry’s story bridged the gap between her neighbor and herself, God bridged thedivision between him and us. “Because Jesus was raised from the dead, we, too, shall beraised.” Beloved, that most beautiful gift comes as a gift from God—we call it divinegrace—wrought through the self-giving of Christ in obedience to the Father.

I have not yet seen Mel Gibson’s The Passion of the Christ, but apparently some find anti-Semitism in it—the blaming of the Jews for the crucifixion and death of Jesus. I have evenseen a marquee in front of a church building which proclaims “The Jews killed Jesus,”complete with a biblical citation. Considering all of the good which results from this movie,it would be most unfortunate to translate the Gospel, or to be silent in the face of suchtranslation, into an instrument which flies in the face of the very reconciliation which Godaccomplished through his mighty act on the cross! “There is neither Jew nor Greek, there isneither slave nor free, there is neither male nor female; for you are all one in Christ Jesus”(Gal. 3:28).

The crucifixion and resurrection are part of God’s plan and God’s gift. The sins of all ofus are responsible—and the authorities who played active roles in Christ’s death are asinseparable from us as our sins are inseparable from theirs. To maintain otherwise is tocontradict the Christian teaching of salvation as God’s gift of grace which does not have tobe earned. Jesus offered himself, as we maintain in the Eucharistic prayer, “in obedience to[the Father’s] will, a perfect sacrifice for the whole world.” His life was not taken from him;he gave it. “Knowing all that was to happen him,” Jesus endures the last day of his life withdignity and eloquence. He accepts the cup he has been given. He carries his own cross to thehill. No one takes his spirit from him; he gives it up himself. (See John 18:1–19:37)Otherwise the crucifixion would have been murder, not sacrifice. Otherwise Christ’s sacrificewould have been duty, and not a gift that reduces us to tears. As Barbara Brown Taylor asks,“…[I]s that the ram we see on the cross, who has taken our place on the pile of wood andset us free?”

At the Great Vigil of Easter the celebrant bids, “Through the Paschal mystery, dearfriends, we are buried with Christ by baptism into his death, and raised with him to newnessof life. I call upon you, therefore, now that our Lenten observance is ended, to renew thesolemn promises and vows of Holy Baptism, by which we once renounced Satan and all hisworks, and promised to serve God faithfully in his holy Catholic Church.”

Beloved, the conviction that the risen Lord has conquered both sin and death is meant toinfluence all that the Christian is and does. And what we are and what we do is by the graceof God and consistent with the example of Christ whose life, death, and resurrection are themodel for the Baptismal Covenant. As we prepare to reaffirm “solemn promises and vows,”it will be my intense prayer that, as “God, who through Christ reconciled us to himself,” wewill be faithful to “the message of reconciliation” with which he has entrusted us ,instruments for the transformation of things repulsive into gifts of incomparable beauty (seeII Cor. 5:16–19)—life from death!

The Lord is risen indeed. Alleluia.

Faithfully yours in our Lord,

Upper South Carolina

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Bishop’s DeskFROM THE Bishop’s Desk newsB R E A K I N G

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Crosswalk Easter 2004

By Peggy Van Antwerp Hill

Seven“revelations”

Prayer lives never run

smoothly, and mine has been no

exception. In the years since I

became an Episcopalian in 1989,

the most challenging task has

been unlearning much of what I

learned (or thought I did)

during my Roman Catholic

childhood and youth.

The heart of prayer, I now

believe, is relationship, and the

heart of relationship is its power

to change us, for better or for

worse. Prayer, in a word,

transforms.

Responding to God My first inkling (R EV E L AT I O N

O N E) that prayer was perhapssomething other than I thought it to became from diving, as a newEpiscopalian, into The Book ofCommon Prayer, which defines prayer(on page 856) as “responding to God,by thought and by deeds, with orwithout words.”

For me, this statement packed adouble whammy—prayer is response?with or without words? Wow! I’d had itall wrong, having come to God allthese years with the assumption thatprayer worked the other way around,that God responded to my prayers or

in the history of my life, according tomy efforts. And here was the wise andholy BCP suggesting that such wasn’tso, and, suggesting, on top of that, thateverything I might say, think, do wasresponse, was meant to be prayer. “Praywithout ceasing,” as St. Paul wouldhave it; in every utterance and gesturestrive for complete consciousness ofGod, which is perpetual prayer.

Before I got my head (to somedegree) around the BCP definition ofprayer, I’d prayed a lot, since I wasquite young, in fact. But my style wasalways to cut God off at the pass, to be“proactive”—telling God what Godneeded to do to make me happier,more comfortable—or to react whenthings didn’t suit my plan, turningaway, giving up, wandering off, and forlong periods of time—neverRESPONDING, never listening, neverunderstanding that I was part of anexchange, a conversation, a living,breathing relationship. Prayer, I cameto see, was not something that I had tomanufacture but rather something inwhich I was invited to participate, withmy whole self.

In one sense, this freshunderstanding gave me new hope, newdirection. In another, it really put thepressure on: called by God not to be aperson who says prayers from time totime, but instead to be (strive to be) aperson who is prayer all the time. Aseries of new “revelations” urged me tokeep on, with the knowledge that thejourney would doubtless take morethan one human lifetime.

More “revelations”(R EV E L AT I O N T WO): Prayer is a

gift. The very desire to pray is a gift,and what’s more, the desire to pray is aprayer. It comes from somewhereoutside of me and inside of me at thesame time, which is to say, it comesfrom the Holy Spirit. It’s a God-act,and as such, it calls for response.

(R EV E L AT I O N T H R E E) : Prayer,

like everything else I do, has to beginexactly where I am today, this moment,not where I think I should be.Pretending, as I had so often, that Iwould “get it together” and then beready for prayer was no more thananother of my handy-dandy excusesnot to go out on a limb with God.

(R EV E L AT I O N F O U R): There areno experts in prayer, only beginners(and that includes the saints). Nomatter how uncomfortable or anxious Imight feel in my efforts to come beforeGod in prayer, those feelings do notmean that God holds my fumbling andmy uncertainty against me.

(R EV E L AT I O N F I V E) : God islonging for me, wanting me, yearningfor me, even needing me. But God isnot pushy. God offers, God waits. Godacts. Will I respond?

(R EV E L AT I O N S I X) : From HenriNouwen, in With Open Hands: “To

pray is to stop expecting from God thesame small-mindedness you discover inyourself.” This incredible gem took meback to the beginning, to the BCP andthe idea of response. It knocked meout, bringing me face to face with thefact that I understood in my head theconcept of act and response butunderstood very little in my heartabout entering into prayer as into truerelationship, real, open, life-alteringexchange. I was adept at being willful,far from being willing; there could be no relationship if my small mind wasscripting in any way both my part and God’s. —continued on page 18

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“To pray is to stop expectingfrom God the same small-mindedness you discover inyourself ” (Henri Nouwen).

Give me a candle of the Spirit, O God,as I go down into the deep of my own being.

Show me the hidden things,Take me down to the spring of my life,and tell me my nature and my name.

Give me freedom to grow so that I may become my true self—the fulfillment of the seed which you planted in meat my making.

Out of the deep I cry unto thee, O God. Amen.

Prayer by George Appleton, used with

permission. This prayer is used at events

sponsored by Journey into Wholeness,

“a community committed to individual

and collective transformation.”

Visit Journey on the Web at

www.journeyintowholeness.org.

Prayer, relationship transformationCOMMONPRAYER.. .


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By Jonathan D. Greiser

Reflections ondiscipleshipandtransformation

The Christian tradition, quiterightly, views Jesus’ disciples as greatheroes of the faith. We revere them assaints and look to them as models forfaith and life. In the first centuries ofChristianity, stories about their exploitsand the manner of their deaths weretold and occasionally embroidered. TheNew Testament itself, especially theActs of the Apostles, provides historicalevidence that Jesus’ followers wereindeed men of great faith andaccomplishment. But when we think ofJesus’ disciples, we often focus

exclusively on the Twelve, less Judas, ofcourse.

The Gospels, especially the synopticGospels of Matthew, Mark, and Luke,present a somewhat different picture.In them, there is clearly a sense of the“Twelve” but there is a much broadercategory of disciples, too. And even theTwelve are not pictured in a purelypositive light. While they agree onsome important details, such as Peter’sconfession of Jesus as the Messiah, theGospels also agree that it was Peter whodenied him during the last hours ofJesus’ life. In fact, close reading of thesynoptic Gospels, especially Mark,reveals a very different picture of Jesus’followers during his life.

Mark depicts them as somewhatclueless, especially about what Jesusunderstood as his task, and hisexpectation of death. Even moredramatically, as Mark tells the story ofthe last days of Jesus’ life on earth, he

emphasizes that the disciples abandontheir Lord. Beginning in the Garden ofGethsemane, when the disciples fallasleep while Jesus goes off to pray, Jesusis left alone to face his fate by himself.Mark makes quite clear that none ofthe Twelve was present at thecrucifixion; instead, there are only“women looking on from a distance”(Mark 15:40). But they were Jesus’disciples too, having followed him toJerusalem from Galilee.

Of course, that none of the disciplesunderstands the significance of theempty tomb is hardly surprising. Anempty tomb is weak evidence of Jesus’resurrection. They interpreted it justlike we 21st-century Americans mightinterpret a news story that an emptytomb had been found in a localcemetery. We, too, would assume eitherthe body was moved or it was stolen.

Luke’s account of two disciples’encounter with Jesus on the road to

Emmaus preserves something ofsynoptic theme of the disciples’ lack ofunderstanding of Jesus’ mission. Weknow nothing of these two outside ofthis story. Luke even

Traveling to EmmausWHAT’SIN THEWORD?

There is constant amazement in theways that God speaks to us throughother people in what are sometimes themost difficult of situations. The steadyvoice of God interrupts the silence andawkwardness of a conversation thatstruggles because of the moment.

I remember that cold sunny day

that I headed to the funeral home to bepresent for a family during their timeof loss. This was the family of adeceased person that I had never met,and I knew little of the family. He haddied of natural causes well into hiseighties, and as I arrived I pondered thewords and presence that I could offer.

After greetings, condolences, andplans were arranged for the service, Iasked his wife: “How long have youand your husband been married?” Iexpected her to give me the number ofyears. Instead, she paused, a tear randown her cheek and she responded,“All my life.” All of us in the room

welled up with tears. I took her handand knew that she had spoken fromdeep within her heart, and that Godhad spoken through her as well fromthat same place.

A relationship of love that has nomemory of beginning, but rather justbeing and enduring, is what God hopesfor from us. Perhaps at our own deathGod will ask us, “How long have youknown me?” Will our response be, “Allmy life”? I believe that God desiressuch an answer. Can you strive to livethis way—in this knowing? What arethe implications of this kind ofrelationship with God?

You see, to know God is a verydifferent thing than simply believing inhim. To believe something is not thesame as to know something. One maybelieve that they can swim because theyhave studied others swimming and readbooks on the subject; however, untilone gets in the water and floundersaround one cannot know swimming.The same is true with your relationshipwith God. To know God embodiesbelief, but beyond that it requires adaily life lived intentionally with Godat the center of all that you say, all thatyou do and all that you think.

Imagine Christ asking you, “Howlong have you known me?” Imagineresponding, “All my life.” Imagineliving your life today in a way thatbrings forth such an answer to God.

The Very Rev. Dr. Philip C. Linder isdean of Trinity Cathedral, Columbia.

All my lifeBy the Very Rev. Dr. Philip C. Linder

“All my life” is an excerpt from Philip Linder’s newly published book, A Priest’s Journal of Hope: God and 9/11 (iUniverse, 2004). The book is available from Trinity Cathedral Bookstore

(803.771.7300, www.trinityepiscopalcathedral.org). All proceeds go to outreach.

—continued on page 18

Illustration by Joy S. Coolidge

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It is orthodoxy as “right,”“correct” (orthe) belief(doxy) with which thisarticle is concerned, notwith Eastern Orthodoxy, asthat term is used todescribe those churches inthe East which separatedfrom Rome in 1054 C.E.

The word orthodoxy is ambiguous. Itmeans right liturgy or worship, correcttheological belief, and a conviction ofhow one gives glory to God.Orthodoxy is “right” belief. While rightbehavior is related, it is spoken of as“orthopraxis” or “right” action.Orthodoxy has as its root meaningbelief in or assent to the fundamentaltruths of the Christian faith. It isdifficult to know how these truths areto be defined.

The New Testament offers usconfessional statements, such as “In thebeginning God created,” “Christ diedfor our sins,” “Christ rose from thedead,” “You are the Messiah, the son ofthe living God.” Confessionalstatements are faith-statements, notdoctrine.

The Pastoral Letters of the NewTestament offer us sound teaching,which implies doctrine, but, likeconfessional statements, such teachingis theologically undeveloped.

St. Paul talks about “the Faith” in amanner that implies commonly held orcommonly understood beliefs of thosefaithful to Christ, but “the Faith” asPaul refers to it had yet to be cast intheological terms that answered themany questions that arose as Jewishpiety confronted Greek culture.

Orthodox teachingThe following statement, from The

Encyclopedia of Christianity (Eerdmans),summarizes the source of orthodox

teaching of the Christian faith: “Thefundamental orthodox vision ofChristianity remains the one that wasshaped in the classic period of GreekPatristic thought.” The classic period ofGreek patristic thought begins with thewritings of Clement of Rome (96 C.E.)and ends with the work of the secondCouncil of Nicea (787 C.E.).

The Patristic Age (The Age of theChurch Fathers) defended the Gospelagainst heresies and misunderstandings,produced extensive commentaries onthe Bible, provided the substance,rationale, and explanation of thehistoric creeds, and developed the fullrich place of the Holy Spirit in thedevelopment of the doctrine of theTrinity. Church Fathers Hippolytus andTertullian stressed the functions(“economies”) or works of the Father,Son, and Holy Spirit rather than theirrelationship to one another. Twenty-first-century theology is vitallyinterested in the dynamics andimplications of God, whose nature isrelational.

For a particular doctrine to qualify aspart of the orthodox teachings of theChurch it must be explicitly includedin the Bible (virgin birth, death on thecross, resurrection) or be a beliefproposed by the faithful as implicit inthe Bible (the pre-existence of Christ,God as Trinity, the victory of Christover death).

Orthodoxy functions as a way ofdistinguishing and safeguardingauthentic doctrines of the Church. Thehistoric creeds of the Church(Apostles’, Nicene, Athanasian,Chalcedon) represent right beliefs ofthe Church as hammered out by theearly Church on the anvils of scripture,tradition, and philosophical reason.Vincent of Lerins (c. 434 C.E.) defined

orthodoxy as that which has beenbelieved everywhere, always and by all.The doctrines that have beenfoundational for Christianity areTrinity, Christology, the Church, andthe Eucharist.

Orthodoxy challengedDo not assume you know who the

bad guys are.There are enemies of Christ. There

are challenges to orthodoxy. Some ofthose challenges are the historic Age ofthe Enlightenment, biblical criticism,Charles Darwin, John Shelby Spong,sociology, cultural studies, newmultiple-universe theories, geneticresearch, and secularism. However, it isjust as easy to say that Tim LaHaye andJerry Jenkins’s The Left Behind Series,Dan Brown’s The Da Vinci Code, MelGibson’s The Passion of the Christ,television’s “Touched by An Angel” areequally challenging because of thepower of media images and impressionsto imply truth. Orthodoxy, dependentso much upon the interpretation of theBible, is as much a concern today asever.

John Milbank, Graham Ward, andCatherine Pickstock, in theirintroduction to Radical Theology: ANew Theology, published by Routledgein 1999, observe: “For several centuries

now, secularism has beendefining and constructing

the world. It is a world inwhich the theological is

discredited or turned into a harmlessleisure time activity of privatecommitment.”

Radical theology desires to return toa commitment to credal Christianityand the contributions of patristicthought, while at the same timeassailing Protestant biblicism (literalauthority of scripture) and RomanCatholic positivist authoritarianism(control by magisterium), which weredestructive directions of theology priorto and after the Age of theEnlightenment. We have ignored theinsight of St. Augustine that allknowledge is divine illumination—aview that should have a powerfulinfluence on how we incorporate intoChristian theology the insights of DNAand genetic research, sociologicalinsights, cultural studies, and ourpresent comprehension of humansexual development.

Orthodoxy depends absolutely uponscripture and tradition for the rightbelief which it offers to the faithcommunity. The Age of theEnlightenment, which cannot bewritten off as totally bankrupt in ourday, has confronted credal Christianitywith scientific, cultural, andsociological insights so challenging thatChristianity has been forced to directits evangelism towards nay-sayers,skeptics, critics, cynics, doubters, andbiblicists. While the consequences ofthe Enlightenment may appear to befizzling out because of its religious andmoral vacuity, its benefits of freedom,democracy, and individualism havegiven us a secularism and a pluralism asa challenge to a faith in which Godredeems time and intends plurality.(The Tower of Babel story [Gen.11:1–9] is an attempt on the part ofIsrael to answer the question of societaldiversity.) Cultural, religious, andphilosophical diversity challenges the

[correct] [belief ]orthe•doxyOrthodoxy, relationship,

and witnessBy the Rev. Dr. Philip H. Whitehead

What in the world is orthodoxy?

Do not assume you know who

the bad guys are. . . .

Orthodoxy, dependent so much

upon the interpretation of the

Bible, is as much a concern

today as ever.



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By Angela M. Daniel

My first encounter with the “E”word was frightening enough to scar

me for life! I wasprobably sevenor eight years oldand mygrandmother(most definitelynot anEpiscopalian,bless her heart!)

had invited my sister and me toaccompany her to the Sumter CountyFairgrounds. We assumed we weregoing for a ride on the merry-go-round, but we were in for a surprise.Instead, our grandmother told us thatwe would experience an evening of“evangelism” with a well-known“evangelist”—the first time I rememberhearing those words. The microphonewas working quite well, but the manon the makeshift stage who was using avery loud voice would have been justfine without it. First he screamed thatwe were SINNERS; then he shouted

that we were well on our way to HELL,where we would BURN, BURN,BURN, for all of eternity. Somewherein there, I am sure, was a message ofsalvation, but we were too young andtoo frightened to hear it. It was to bemany years before I heard the “E” wordwithout running in the other direction.

“what you do with your feet . . .”

Evangelism should be second natureto us. When we experience joy, or goodnews, our natural inclination is to tellsomebody—to share the joy with aloved one, a friend, a neighbor, or evena stranger. Why, then, is it so hard forus to share the really Good News of theGospel? One of the resolutions fromGeneral Convention that did not getany press is one related to our Church’s20/20 Vision for Evangelism: toencourage all Episcopalians to sharetheir faith stories. That sounds fairlysimple if you are sharing those storieswith folks already in church. Thechallenge is to open our doors andshare those stories with the un-

churched, and that is precisely what weare called to do as one piece ofevangelism.

I once heard Bishop Michael Curryof North Carolina say that evangelismis “what you do with your feet whenyou get out of your seat!” Obviously, hesuggests something in addition to“talking” about our faith. Could hehave been paraphrasing Jesus when hegave us the Great Commission? “Go . . .and make disciples. . . . ” The operativeword is “go”—do something, takeaction, get out of your seat, live theGospel! In our daily lives, that couldmean teaching a child about the holychild who grew up to save us all; itcould mean visiting someone who issick in body or spirit and letting themknow you are praying for them; itcould mean participating in a missiontrip and helping total strangers; or itcould mean calling a friend who justdoes not “get that God thing” andinviting him or her to church.

Every Episcopalian is familiar with the signs, billboards, and bumper stickers that read: “The

Episcopal Church Welcomes You.” At arecent gathering in the Diocese ofMississippi, Bishop Duncan Gray IIIsuggested a less passive slogan: “TheEpiscopal Church Invites You.” Now,that is a piece of evangelism that weSouthern Episcopalians should be ableto do quite naturally—invite others to join us.

The “E” word, then, is an excitingcall to action. We need to grow ourChurch—not to become a “mega-church” but to change lives as ours havebeen changed through the joy ofknowing God’s love. Each of us canfind a way to “move our feet” andrespond to Christ’s call to us in theGreat Commission. Our bishop leadsour diocese in a vision of inviting allpeople to become One Body with OneMission—Changing Lives. We can liveinto that vision together by makingpeace with the “E” word.

Angela M. Daniel is a member of St. John’s, Columbia.

in my own words

Evangelism should be second nature to us. When we experience joy, orgood news, our natural inclination is to tell somebody—to share the joywith a loved one, a friend, a neighbor, or even a stranger.

Making peace with the“E” word

EVANGELISM

So says the Merriam-Webster's Collegiate Dictionary, 10th edition.Andwhat do you say?

As we in the diocese continue our journey together, guided by thevision statement "One Body . . . One Mission . . . Changing Lives,"more and more people are talking about evangelism and what exactlythat means in the life of a faithful Christian—especially a faithfulChristian of Anglican stripe in the Diocese of Upper South Carolina.

Crosswalk wants to hear from you—yourexperiences, positive or negative, as evangelist or evangelized, yourreflections on how we keep that promise made in the BaptismalCovenant to "proclaim by word and example the Good News ofGod in Christ."

Send your story to Crosswalk, 1115 Marion Street,Columbia, SC 20201, or to [email protected].

All contributions must include author's name, homechurch, and contact information.

evan•ge•lism \ n (ca. 1626): the winning orrevival of personal commitments to Christ.


By Dennis Lowe

My church life started out at St.Paul's UnitedChurch of Christin Columbia,Illinois. (Most ofyou probablyhaven't heard ofthatdenomination, asit is not active inSouth Carolina.UCC roots are

in the Congregationalists and thePuritans, in case you've ever wonderedwhat happened to those two churches.)Ours was a moderate to conservativecongregation, but the denominationwas, and is, a bit left of the EpiscopalChurch: They ordained an openly gayman to the ministry over 30 years ago.

I attended that church until shortlybefore I joined the Army, and then Igot caught up in "The Church of theSelf" so popular in the 1980's. (Like itisn't now.) Then I met a youngwoman. She was divorced, and had acute little girl. They went to St. Alban'son Lumpkin Road, in Augusta. Thatcongregation was fairly evenly mixedracially, and that impressed me. Theparishioners were very warm andwelcoming, and I really enjoyed being apart of that community. I was alsoimpressed with the beauty of theservice. Our priest always sang theservice. It brought back fond

memories of sneaking off to Mass with the Roman Catholic guys whenwe went on Boy Scout campouts.(They got to go by a convenience store,for junk food, after church.)

The young woman and I gotengaged, and I went to the inquirer'sclass, to prepare to be confirmed. Thenight before confirmation, the priesttook me aside, and told me that hewould not marry us, that it was a badmatch. We talked, I agreed, she and Iargued, and I got confirmed anyway.Church services were understandablyuncomfortable after that, and Iwandered off. I wandered backoccasionally, for instance causing mysergeant major much anguish over myspending a military leave at anEpiscopal monastery. (There was nophone number to put on the leaveform.) I read, and I inquired, and(nearly) every time I stuck my head in

an Episcopal church in my travels, Iwas welcomed, but didn't build on it.I played in a brass group for a largeEpiscopal church, and becamedisillusioned with what seemed to me acold and aloof attitude. Although I wasfirm in my convictions about the evilsof organized religion, I still felt the old need as a seeker, and a new calling as a

leader. I went and found probablythe most unorganized of churches —Universalist— and was ordained in it. Iministered to the unchurched, lettingthem stay where they were, thinkingthat was the greatest good for them andmyself.

Newberry has an active communitytheater program, and a third to a halfof the actors in most productions arefrom St. Luke's Episcopal Church. Iwas in my third play with them, andmy first big role (Daddy Warbucks inAnnie), when I met fellow thespian andSt. Luke’s rector the Rev. DavidStewart. We talked, during longstretches of waiting for the orphans tobe told yet again how to do something.I began to wonder how theEpiscopal Church was doingwithout me there to shore itup, so, out of curiosity, Iwent to St. Luke’s. When Ihad been there a little while Iwent to Cursillo, where Imet people from the “bigchurch,” and realized that,had I worked at it just a littlebit in the earlier days, Icould have found somethingvery similar to St. Luke's.That was a humblingexperience for which I'mvery grateful.

The people were and haveremained so warm, inviting,friendly, and caring; Heavencan only differ in degree.

The second Sunday I was there theyput me in a choir robe. When I haveasked to do more, to offer my gifts,they have graciously accepted. When Ifelt a call back to ordained ministry,they agreed to invest the time andenergy to work with me throughdiscernment. On the night the vestryvoted formally to support me in theprocess, David Stewart told me “thosepeople love you quite a bit.” It was likegetting hugged so hard I couldn'tbreathe.

Yeah, I'd say the Episcopal Churchwelcomed me.

Dennis Lowe is a member of St. Luke’s,Newberry.

7

CHURCH LITE

A bear hug from GodWhether you’re a cradle Episcopalian or a seeker who’s recently found

your place, Upper South Carolina wants to know your story.Yours is,

perhaps, the most important story of all as we as One Body seek to live

into our One Mission, which is Changing Lives.

Send your story to Crosswalk, 1115 Marion Street,

Columbia, SC 29201, or to [email protected]. All contributions must

include author’s name, home church, and contact information.

The Episcopal Church welcomed ME!


What is it about the Episcopal Churchthat told you, you were “home”?

It was like getting hugged so

hard I couldn't breathe.

RECTOR, I WANT YOUTO KNOW I’M INFAVOR OF YOURPLANS FOR CHURCHGROWTH.

JUST AS LONG ASNONE OF THESENEW PEOPLE SITIN MY PEW.

Copyright © 2002.The Church Pension Fund.All rights reserved.

As Easter people, who know, with St. Paul, that “all things work together for good for those who love God” (Rom. 8:28), we are

ever mindful of the call to seek the Good News—redemption and transforming power—in every moment and every movement of our lives, within ourselves and in

the larger world. So, therefore, Crosswalk began to wonder what Upper South Carolinians might have to say about “God in all this” as response to the consecration of

the Rev. Canon V. Gene Robinson continued to unfold. We asked two of those who served on Bishop Henderson’s General Convention Response Committee to give us

their thoughts on transformation: Where is the “growing edge”—the redemption, the new life—that beckons to us all via recent event? Here’s what they had to say.

Making all things new

8


Allowing God to be in chargeBy Susie White

All of us have experienceddisappointment. Often that

disappointmentis the result ofunmetexpectations. Wehad our heart seton something,but thatsomething didnot happen, ormaybe it

happened, but not in the spectacular,beautiful, caring way that we hadimagined that it should have occurred.There are also times when we are noteven aware that we had an expectationuntil we realize that it has not beenmet. Joyfully, we also have experiencedtimes when our hopes have been toofaint, and we feel great joy andcelebrate when our expectations areexceeded.

For some of us, the issuesconfronting the Episcopal Church havebeen a challenge to our personalexpectations for our Church. Others ofus have been elated that ourexpectations were exceeded thissummer at General Convention. Howwe have dealt with these expectationshas been interesting. For many, our

faith has been deepened as we look forGod’s guidance in this struggle. Iimagine that there has been more Biblestudy by individual members of theEpiscopal Church since August thanever before! We have been learningmore about ourselves and ourneighbors as we have explored anddiscussed issues relating to humansexuality. I am quite confident that thenumber of Episcopalians who canname the Archbishop of Canterburyhas increased exponentially. We alsohave a new understanding of the word“primate,” and we have a betterknowledge of what it means to callourselves Anglicans.

“Imagine yourself as aliving house.”

One of my favorite analogiesincluded in C.S. Lewis’s MereChristianity discusses our expectationsabout our relationship with God. Hesays, “Imagine yourself as a livinghouse. God comes in to rebuild thathouse.” He goes on to describe thework that we would expect God to doin our “house” as he repairs leaks anddrains and other problems of which weare aware. Lewis then describes someactivities that we do not expect, and webegin to question what is going on asGod “starts knocking the house about

in a way that hurts abominably anddoes not seem to make sense.” Heexplains as follows: “[God] is buildingquite a different house from the oneyou thought of— throwing out a newwing here, putting on an extra floorthere, running up towers, makingcourtyards. You thought you weregoing to be made into a decent little

cottage: but He is building a palace. Heintends to come and live in it Himself.”We are being transformed!

We do not have copies of God’sarchitectural drawings for our lives.This is a distressing thought for thoseof us who like to feel as if we are incontrol of the direction of our lives or,at a minimum, desire to see the pathclearly ahead of us. However, thisuncertainty on our part provides an

opportunity for personal growth andchallenges us to strengthen our faith.As we are being transformed (and I dobelieve it is a lifelong process), we learnmore about ourselves, and we strivedaily to accept the fact that we mustrely on God and allow him to mold usand shape us.

Where is God in all this?We may not have God’s “house

plans” for us in our hands; however, aswe study his Word, we see that, in fact,he does show us the direction in whichhe is taking us. It is in the HolyScriptures that we are able to learnabout God’s expectations for our livesas disciples of Christ. It is there that wehave a glimpse of what design God hasfor our lives. I pray for a willingness tobe transformed and a growing faith toallow God to be in charge of thetransformation, even though I cannotknow exactly where the process maylead me. I trust joyfully that the designsGod has for my life are far better thanany that I may conceive of on my own.May God’s grace be ever present in mylife as the transformation takes place.

Susie White is a member of ChristChurch, Greenville.

We do not have copies of God’s

architectural drawings for our

lives. . . However, this

uncertainty on our part

provides an opportunity for

personal growth and challenges

us to strengthen our faith.

. . . in the Church

9


Giving goodness a chanceBy Lucy Rollin

I don’t like change. The older I getthe more I fear that something else is

going to changetomorrow—theroad to myhouse, what myhusband will orwon’t eat, theskin around myeyes, the price ofa postage stamp.

And I know I’m not alone. Probablythe underlying reason for thepopularity of Dan Brown’s novel TheDa Vinci Code, and of the mystique ofthe Grail, is its seductive hint that therereally is something immutable—achalice, some old bones, a word or asymbol. But words and symbols changein translation, or become lost overtime. Bones turn to dust. Metalsoxidize.

I like to think of the Church as arefuge from change, but of course thatis a delusion. I take comfort in theapparently unchanging liturgy, but avisit to an 8 a.m. service instead of myusual 10:30 one, or a quick glance atthe less-thumbed pages of The Book ofCommon Prayer in my pew, shows methat things don’t stay the same. TheGospels themselves record a multitudeof changes—in people, inenvironments, in policy. Having justfinished a three-year vestry term, I amonly too familiar with the kinds oftransformations that must take place ifan individual church is to survive.

Translate this into thousands ofchurches, with millions ofcommunicants: The Church is a great,surging human phenomenon that mustchange to live—just as all that livesmust change. Even the very foundationof the Church is itself the mostamazing transformation of all: fulldivinity into full humanity; death,resurrection, eternal life.

Changing the light bulbSo I wonder why we as a Church

fear change. Even while we feel theimpulse to “move on,” we have avisceral need to stop where are. The oldjoke about the number of Episcopaliansit takes to change a light bulb probablyhas us nailed. (The answer is six: one toscrew in the new bulb, five to standaround explaining why the old one wasbetter.) Perhaps it’s all in the timing.When I had the honor last fall ofserving on Bishop Henderson’s GeneralConvention Response Committee(GCRC), I saw that those whoexpressed turmoil and anger believedthat an unwarranted, cataclysmicchange had been thrust upon them.But I also saw the tentative balance offeelings in those who believed that theConvention’s actions were the latest ina gradual series of thoughtfultransformations that were probablyinevitable; in some I saw unalloyed joythat the Church is alive to possibilityand still striving for inclusiveness.

In a New York Times Magazineinterview of January 4, 2004, the Rt.Rev. Peter James Lee, bishop of theDiocese of Virginia, describes his

struggle with his decision to consent tothe election of the Rev. Canon V. GeneRobinson. Bishop Lee’s is a story ofgradual change over many yearsregarding racial and sexualdiscrimination, a quiet but deeppersonal transformation throughvarious avenues of thought, prayer,consultation with others, andimmersion in scripture, resulting in hiscertainty that the Church was meant tobe inclusive. The article’s description ofthe actions of his angry parishionerswas very disturbing. But Bishop Lee’sown gentle journey inspired andcomforted me.

When the risks of change arebalanced by a respect for (but not aveneration of) the past, the result can be

healthy transformation. The statementthat emerged from the GCRC tensions(www.edusc.org/GeneralConvention/

GCRCStatementFromClergyConference

2003.shtml), as adopted by ourdiocesan convention in October 2003,

was an effort to re-establish a balancebetween stasis and transformation.

It acknowledged, to my way ofthinking, that some change—gradualchange—is necessary if the Church is toremain alive and able to fulfill itsmission. We now know that constant,imperceptible cellular changes keep ourown bodies healthy and stable. We knowthat a little regular exercise is healthierthan strenuous training once in a while.We know that a nourishing daily dietover the long haul is more effective thancrash diets. St. Paul would, I think, stillfind his metaphor apt: If the Church isto remain the healthy body of Christ, itmust make allowance for small changesand avoid the ecclesiastical equivalent ofa crash diet.

Where is God in all this?

Where is the redemption in all this?Where it always is in Christianity: inkindness and love for one another. Inapproaching every conflict in a spirit offorgiveness. In recognizing the goodnessin all of us. In giving that goodness achance to reveal itself over time. Unlikethe oxidation of metal or the decay ofold bones—or even the state’s roadworks projects—you and I can controlthese principles of change. Withoutthem, change happens anyway—usuallypainfully. But through them, and onlythrough them, we can experiencehealthy transformation, and the joy ofbeing truly alive.

Lucy Rollin is a member of Holy Trinity,Clemson.

Where is the redemption in all

this? Where it always is in

Christianity: in kindness and

love for one another. In

approaching every conflict in a

spirit of forgiveness. In

recognizing the goodness in all

of us. In giving that goodness a

chance to reveal itself over time.

10


Transforming congregations

By Pam Steude

Churches in our diocese are beingtransformed through a new four-stepprocess facilitated by a team of“congregational development coaches.” Congregational coaches are trained laypeople who come into a congregation towork with the leadership to develop aplan for that particular church’s ministry.These coaches take the time to listenintentionally to the history of the churchand take what is heard to help create avision and strategic plan for the church’sfuture ministry.

This process can be used forcongregations simply seeking direction orcongregations in transition, such as thosein a search process, but the entire processmust be deeply rooted in the identity ofthe church or the planning will notwork.

The first step in the process is toidentify the core values and identity of acongregation. This half-day activityusually involves about 24 people,including the vestry, staff, and keyleaders who gather to consider why thechurch was created, its uniquecontributions to the community, andhow it differs from other churches. If thisprocess works, it results in a core valuesstatement by the church, which leads tothe second step.

Once again a group of leaders withinthe congregation gathers to examinewhat their particular church is uniquelycalled to do. To begin this process, thegroup starts by looking at what scripturetells us to do to carry out our Lord’sGreat Commission, in particular. Theresult of this work is a mission statement,which adds a sense of identity to theactive call. Both of these steps reflect thepresent state of the church.

The third step is visioning what thechurch will look like three to five years inthe future. For this step to be effective itmust involve the entire congregation orat least 10 to 25 percent of the averageSunday attendance. In this step allaspects of the church—worship,Christian formation, outreach, thefacilities, and so on—are examined.When this step is completed the churchshould have a blueprint of what thecongregation is trying to build.

The fourth and final step is to take thevision, break it into goals and formulatea strategic plan. In other words, it istaking a tactical plan and putting thevision into reality. This plan includes thespecifics of how the congregationactually accomplishes the goals that havebeen set.

Belton Zeigler, a Columbia attorneyand member of Trinity Cathedral, is thediocesan coordinator for thecongregational coaches and is passionateabout helping congregations get a clearervision of who they are and what they arecalled to do.

“When you do the visioning processwith a congregation, you see peoplebegin to dream. And as they begin todream, tremendous energy,commitment, and enthusiasm aregenerated,” says Zeigler. ‘The results ofthis process allow new leaders to stepforward in congregations.”

As part of a search process, thecoaches enable the church to understanditself better so that the members canarticulate more accurately whatfundamental requirements are necessaryin calling the next priest. The Diocese ofTexas, for example, requires this processas part of a congregation’s search process.

“When a church is in conflict,” saysZeigler, “the best medicine is a sharedsense of a calling bigger than themselves.Focusing on a vision helps acongregation to move more quickly out

of conflict and to concentrate on itscalling or mission.”

When a congregation in conflictfocuses on its mission, then theopportunity for hope, perspective, andhealing arrives. The information gained inthe coaching process can be integratedinto all aspects of congregational life,including lay leadership programs andclergy development. It is also a veryhelpful tool kit for clergy deployment,ordination discernment, and any otherdecision a church will be making. Ideally, in fact, the vision becomes thebasis for every single decision that thechurch makes.

Mark Abdelnour, one of the currentgroup of 13 coaches and a member of St.Simon & St Jude, Irmo says, “The realwork is done by the congregation. We arefacilitators not conflict resolutionmediators. Our job is to vision and tohelp make strategic plans for the futuremission of a parish. The actual fruits ofthe labor will be seen down the road.”

Abdelnour explains that St. Simon &St. Jude came to the process early becausetheir former priest, Lynne Jones, knewMary McGregor from the Diocese ofTexas who came to The Great Gatheringin 2002 to present a workshop onvisioning and congregationaldevelopment. It was after that workshopthat the diocese hired her to train a cadre

of people to become congregationalcoaches. The education for these coachestook place over several months ofweekend training sessions.

Senior warden of St. Simon& St. Jude,Ernest van Horn, claims that, withoutthe visioning process, the congregationwould still be struggling. “It helped tofocus attention on the proper things.”

There are 12 congregations currentlyinvolved in the visioning process, and theword so far is that there are a great manythings a congregation can learn aboutitself by undertaking the exercise. Thosechurches that have gone through theprocess generally experience an energizingof the congregation and moreinvolvement from those people who mayhave been on the fringe.

The diocesan congregationaldevelopment coaches are available to meetwith vestries to discuss the process and toprovide answers to questions the churchmight have about initiating thedevelopment process. There is a nominalfee per session for the four to six sessionsnecessary to complete the process.

Congregations interested in engaging inthis process or obtaining moreinformation about this transformationaltool should contact Belton Zeigler,[email protected], 803.787.7055.

Pam Steude, former editor of Crosswalk, isa member of St. Francis of Assisi, Chapin

Upper SC coaches lead churchesthough four-stepprocess

Upper SC congregational coaches pose with Bishop Henderson as their mission getsunder way. Front row (kneeling): Jim Neuberger, Russell Stall, Dick Jones.Back row: Carol Dobbins, Duncan Ely, Blount Shepard, coaches’ trainer Mary MacGregor,Jonathan Greiser, Bishop Henderson, Dick Dobbins, Mark Abdelnour, Joan Green, DavidThompson, Belton Zeigler, Chris Lehi, and Bobby Love.

11


By Duncan C. Ely

“Our classes have been a greatenvironment, a great place, a greatlaboratory for transformation.”

—Andrea Blake

The School for Ministry is one ofUpper South Carolina’s best-kept secrets

for lay people looking forsome convenient,

stimulating, andtransforminglearningexperiences. The

school’s attention-getting brochures and

posters have the heading “Breadfor the journey . . . Find it at The Schoolfor Ministry.” They describe the schoolas the diocese’s “newest Christianformation opportunity for lay personsseeking personal growth or training for avariety of ministries, clergy engaged inlife-long learning, and for individualspreparing for ordained ministry.”

The school did not originate atDiocesan House. Several years agopeople on the local level saw a need forsuch a school and worked to put it intothe diocese’s long-range plan. The schoolitself is a work in progress. It is growingand changing to meet the needs ofUpper South Carolina Episcopalians,particularly the laity. And its studentsand faculty are a work in progress as theygrow personally, train for a variety ofministries, or engage in continuingeducation.

True to the transformational messageof the Gospels, the School for Ministryseeks to be an agent for change. Itsmission is “to inspire, equip, andempower disciples to make disciples andchange lives.” It provides classes on theBible, Church history, liturgy, spiritualformation, and other interesting andrelevant topics at its Upstate andMidlands campuses. It has alreadyhelped many people transform their

faith, their lives and their ministries—aliving reminder of the diocesan missionstatement: “One Body . . . One Mission:Changing Lives.”

The majority of students have beenclergy—deacons and priests—or peopleworking to discern a call to the ordainedministry. But that should change soon.Lay people have given the School forMinistry Task Group feedback on whatofferings they want and need. Its chair,the Rev. Bob Chiles, points out that thecurriculum is undergoingtransformation.

“To attract more lay students and tofeed them,” Chiles says, “the school willbe offering mid-week and weekendcourses—some of which will be one-daycourses—with titles such as ‘MaryMagdalene: Truth and Fiction’;‘Fundamentalism: From Baghdad toBatesburg’; ‘The Bible and Sexuality’;‘The Passion According to Luke’; ‘TheDead Sea Scrolls: What Do They Haveto Say to Us Today?’; and ‘Theology ofMinistry.’” Additional possibilities are“David and Bathsheba” and “The TenCommandments.” “The curriculum is awork in progress,” Chiles emphasizes,“and we are always interested in feedbackfrom people about what offerings theywould like to see.”

The Rev. Beth Ely taught “ChristianSpirituality I” at the school. She describesher class as “an opportunity for laypeople who are hungry for knowledge tolearn and experience the field ofChristian spirituality.” The students triedout some spiritual disciplines connectedwith the teaching, and had readingassignments, a paper, and interactionwith faculty and fellow students. Elynotes that, “A good community formsamong the students, and they get a lot ofencouragement, feedback, and supportfrom each other.”

One of Ely’s students, Andrea Blake,says, “The things I took away from myclasses turned out to be the ones thathave been transforming in my life.”Blake particularly remembers an exercise

on meditation and prayer. The studentspracticed the same centering prayer inthree different positions: orans (standingwith hands outstretched), kneeling, andlying prostrate (face down with armsstretched out). “It was awesomeexperiencing prayer and the differencesthat spiritual attitude and physicalposition make,” Blake remembers. “Itwas a changing experience.” She thoughtstudying Western spirituality and thelives of the saints was eye-opening.“Most of us picked uncommon saints towrite our papers on,” Blake says. “We allhad a blast!”

Dennis Lowe has also taken severalcourses. “The classes transformed meback into a student again,” Lowe

remembers. “Bible I” and “II” with theRt. Rev. Rogers Harris, retired bishop ofSouthwest Florida, and “Liturgy” with theRev. Tom Davis were good experiences forhim. “It was a real treat to study withBishop Harris,” Lowe says. “And evenmore transforming than the actual classeswere the classmates.” Lowe remembers thesense of community that develops withineach class.

Mark Abdelnour, another student, says,“I feel I have been sleepwalking throughmy faith all of my life.” He describes hiscourses as “an alarm clock that wakes meout of my sleepwalk, and forces me toexamine why I belong to this Church.”He says his classes have transformed hislife as a Christian. Talking about his“Sunday Christianity,” he explains that“learning that the Great Thanksgivingwasn’t just some hoo-ha that MarionHatchett or even Cramner came up withwas HUGE for me. It is definitely morepowerful knowing that these words havebeen said for 18 centuries. After 49 yearsas an Episcopalian, I am hearing thesewords [from the Eucharist] again for thefirst time.”

The Diocesan School for MinistryTransformation at work

Jim Neuberger (St. Mary’s, Columbia) and Annette Bethel (St. Simon & St. Jude, Irmo) study liturgy under School for Ministry instructor the Rev. Canon Michael Sullivan (Trinity Cathedral, Columbia).

Watch for these (and other) new one-day offerings!

• Mary Magdalene:Truth and Fiction

• Fundamentalism: From Baghdad to Batesburg

• The Bible and Sexuality


12


Book review

Mountains Beyond Mountains:

The Quest of Dr. Paul Farmer, A

Man Who Would Cure the World,

by Tracy Kidder. New York:

Random House, 2003.

Reviewed by the Rev. D. Eric Schnaufer

Genius manifests itself often inindividuals who are willing to allow theirpassion and their life to become one and inseparable—the artist who livesfor his art, the writer who lives to write,and for Paul Farmer, medical doctor,Ph.D. anthropologist, Harvard professor,infectious disease specialist, worldauthority on drug resistant TB—it isbeing a doctor ministering to thedismissed and forgotten in this world. Aco-worker and one- time love interest ofFarmer’s, Ophelia Dahl, wrote him whenhe proposed, “My inability to promise alife with you, as your wife, does not stemfrom a lack of love or deep, deepcommitment to you. . . . You pointedout to me once, during an emotionalargument, that the qualities I love inyou—that drew me to you—also causeme to resent you: namely yourunswerving commitment to the poor,your limitless schedule and your massivecompassion for others. You were right,and, as your wife, I would place my ownemotional needs in the way of yourimportant vision; a vision whose impactupon the poor (and the rest of us) can’tbe exaggerated. . . .”

Unswervingcommitment, worldsignificance

Those of us in the Diocese of UpperSouth Carolina who have met, known,and worked with Paul Farmer over theyears are well aware of that unswerving

commitment and compassion. Weforget, however, how prominent Farmeris on the world medical stage. It is onlywhen we see him on TV’s “60 Minutes,”or see him portrayed as a modern heroon the back cover of Reader’s Digest, orsee him as the subject of this book byPulitzer prize-winning author TracyKidder do we begin truly to comprehendhis importance and the worldsignificance of his work growing out ofour shared ministry with him in Cange, Haiti.

How Paul Farmer, who grew up in anold bus formerly used as a mobile TBclinic and later on a boat, came to reachsuch heights is interesting, but not nearlyas fascinating as how his work, whichbegan Haiti, and in which our diocesehas played an important role, has spreadaround the world. Along with Dr. JimKim and Thomas White, a benefactor,Farmer founded Partners in Health, anorganization devoted to bringing healthcare to the poor, and together they havetackled HIV and tuberculosis, especiallythat strain which is drug resistant. Thesetwo formidable diseases often go hand inhand with each other and with poverty,and Farmer and his associates haverevolutionized the way the sufferers aretreated worldwide.

Changing lives, one on one

Yet for all his global work, Farmernever strays far from his base—treatingpatients one on one. This respectedmedical authority who lectures togatherings of prominent specialists, whostruggles and fights the bureaucracies ofgovernments and the medical profession,still takes time to hike for hours throughthe mountains of central Haiti to see ahandful of patients. He is criticized forsuch attention to individuals when hecould be devoting that time to “moreimportant” work. The book’s author,Tracy Kidder, observes, however: “He’s

still going to make these hikes . . .because if you say that seven hours is toolong to walk for two families of patients,you’re saying that their lives matter lessthan some others’, and the idea thatsome lives matter less is the root of allthat’s wrong with the world.” It is alsowhat feeds and energizes this remarkableman and doctor.

Mountains Beyond Mountains isespecially interesting reading because ofour diocesan connection with Farmer,Partners in Health, and Cange, Haiti.But more than that, it is an importantaccount of how a single individual cantruly change the world. Kidder’s bookgives a particularly good insight intoFarmer’s call of ministry upon us as hehelps us realize more and more that wehave obligations to the poor, whether

they are the poor in Haiti or in our ownbackyard, because we in our blindnessand greed have contributed to thesehorrendous conditions and situations.Nevertheless, Farmer never dwells onblame—it is the cure he is seeking andholds before us all to help accomplish. Itis that cure that gives his life its drive andtotal focus.

“You’re like a nestless bird,” Ti Jean,maintenance man at Cange, tells Farmer.“Where is my nest?” Farmer asks. “Yournest is Haiti,” says Ti Jean. “You goeverywhere, but this is your base.” Let uspray it will remain an important base forthe Diocese of Upper South Carolina inthe years to come as well.

The Rev. D. Eric Schnaufer is rector of St. Peter’s, Greenville.

Paul Farmer attends to a young patient (photo: Mark Rosenberg, MD. Copyright 2001 ©Partners In Health.All rights reserved. Used with permission).

Genius manifests itself often in individuals who are willing to allow their

passion and their life to become one and inseparable—the artist who

lives for his art, the writer who lives to write, and for Paul Farmer,

medical doctor, Ph.D. anthropologist, Harvard professor, infectious

disease specialist, world authority on drug resistant TB—it is being a

doctor ministering to the dismissed and forgotten in this world.

One man’s transformingministry

13


Belonging to the community . . . one step at a timeBy Hayley Moore

Transformation is creating something old into something new and "transformed."My spiritual walk with Christ is a transformation that has grown tremendouslythroughout my high school career. I began doing youth events in middle school but,mainly used them as social events rather then getting-to-know-God events. Then, I hithigh school and Youth Council for the Episcopal Diocese of Upper South Carolina.From the moment I agreed to participate on Youth Council, my spiritualtransformation began. Planning events, being part of events, and just hearing aboutevents that I was a part of in the diocese made me so proud to be considered aChristian and Episcopalian. My love for the Church and my thirst for knowledgewithin the Church have been avenues of enormous transformation, taking me to whereI am today. Today, I am proud to say I have participated in over 800 service hours,been on DYLC (Youth Council got a new name, Diocesan Youth LeadershipCommission), and am set on going to a Christian university in NC. Transformationfor me was going from a middle school kid looking to fit in somewhere to a high schoolteen ready to take on the world one step at a time.

Hayley Moore is a member of St. David’s and a senior at Ridge View High School,Columbia.

God where least expectedBy Abi White

Smells, dirt, garbage—piles and piles of garbage. All I could see when I got out ofthe car were mounds of dirt and heaps of garbage here and there. I had gone to visit myfriend Cameron Graham, a parishioner from Church of the Advent, Spartanburg, nowengaged in missionary work in Quito, Ecuador. We had begun the day in the city ofQuito, with a shower and breakfast in our stomachs. And then we went to call on thefamilies who live in the city's dump. Their day did not begin the same way: for them,there was no running water, no homey morning meal. Most everything we did that daywas different from what those families would need to do. But we shared, somehow, amoment of transformation and grace—the grace of presence, the grace of God’s love.

When Cameron and I hopped out of the car to say hello to the family, weinterrupted their work, but their faces beamed with smiles of hello and greetings—toMargarita (Cameron) and to her friend from the States. There was conversation andcatching up and hugs all around. Warm embraces welcomed me to their home. We hadinterrupted their day and been greeted with love and friendship. Cameron and Icontinued the day with a tour of the dump (a plot of land a mile and a half long bymile wide) and a visit to one of the local schools. But the day had been transformed.Life in a dump. And in that dump I saw love, I saw hope, I saw living. There washardship, runny noses that wouldn't stop, flies that swarmed, families that were large,but there was also a sense of joy. God's presence was there and in that I believetransformation occurs.

Abi White is youth minister for Church of the Advent, Spartanburg.

By Duncan C. ElyNot all who wander are lost. —J. R. R. Tolkien

We all find ourselves wandering—roaming or traveling without a settled course—from time to time on our journeys as Christians. Our families and our society teach usthat our lives should be purposeful and full of direction, and that wandering impliesbeing aimless. But if we look at our Old Testament heritage, we see that Godencourages—even requires—us to wander. Led by Moses and Aaron, the Israeliteswandered in the wilderness between their Exodus from Egypt and sight of theirPromised Land. God sustained them with manna and water and was ever presentduring their wanderings toward God to receive the Ten Commandments and awayfrom God to worship a golden calf. Seen in this light, our own wanderings becomenecessary as Sabbath times and can become periods of reflection and cleansing. Likethe Israelites, we question, we find answers, we are afraid, we find peace, we becomeseduced by our own golden calves, we hear God’s will for us. “Wanderings” is a series ofmeditations to encourage us to make use of this wandering—this wilderness time—ina productive, reflective, cleansing way and to be open to God’s honing influences. Firstin the series is “Wandering as transformation.” Look for others in subsequentCrosswalks.

Wandering as transformationThe spirit of Christ wanders with us during the good and the bad.

—The Rev. Gordon Straw

Events in our lives don’t just happen. They transform us. The birth of a child, amarriage, a graduation, the death of a loved one all have an impact on who weare. Wandering can be transforming, too. A simple act or something of longerduration can provide the space and the catalyst for transformation. Taking a walkor a few days off, or going on a retreat or a sabbatical, can give us an opportunityto grow.

My work as a congregational coach in Upper South Carolina is an apt analogyfor wandering as transformation. The congregation and I start our journey bywandering around together to get to know each other, much the way people wholike each other start doing things together. They don’t plan exactly what they willdo, for how long, and precisely when. They just start. So the congregation and Iwander. Though we hope for certain results, we’re not always sure precisely whatpath will get us there. When we have sized each other up and agree to worktogether, we begin to wander off together more intentionally.

We pick a series of different paths as catalysts for change. We start by looking atthe core values that shape who we are. Next, we create a short and challengingmission statement that expresses our unique contribution to building up thekingdom of God. Then we assess the current ministries, gifts, and talents God hasgiven us to achieve our mission. After that, we dream about where God wants usto go and what God wants us to do. We put that dream into words. Finally, wedevelop a detailed vision path or strategic plan that will get us from where we arenow to where God wants us to be.

The process sounds tightly organized, and we do have an outline. Butwandering adds another dimension, and frees us to visit places the Holy Spiritleads us to that might not be on the map.

O God of wanderers and wandering, help us to know your presence as wewander; keep us open to your will as we journey; remind us to trust you tolead us where you would have us go; and protect us during ourtransformations. Through Jesus Christ our Lord, whose times of wanderingand transformation were always in your care. Amen.

Two takes on transformation . . .

W a n d e r i n g s( YO U T H & YO U N G A D U LT S )BELOW!

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here & now

BELOW!

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Spiritual Navigation

By Thomas G. Bandy

Both congregational anddenominational leaders are wrestling withissues that threaten to fracture the churchand undermine mission multiplication. Icall the overarching, anguishing,controversial, complex, and multifacetedissues “The Great Ambiguities In OurTimes,” or “GambITs.” Such issuesobsess the public and/or the Church fordecades. And decades later they have allbut disappeared from heated conversation,only to morph into another form acentury later. When was the last time youparticipated in heated debate on suchChurch-splitting, mission-destroying“GambITs” as . . .

• The second repentance of Romancollaborators;

• The divine right of kings;• Whether the Holy Spirit proceeds

from the Father only, or from theFather and the Son;

• The family rights of priests;• The independence of universities; • The practice of charging interest on

loans;• The legitimacy of the stock market?

Today’s “GambITs” cause the samefistfights in public taverns and floor-fightsin denominational gatherings. Theyinclude . . .

• Sexual orientation and same-sexunions;

• Unilateral military intervention; • Whether the Holy Spirit proceeds

from Christ only, or from a largerexperience of God;

• The boundaries between private lifeand sexual exploitation;

• The independence of seminaries; • The practice of charging high fees (or

high taxes) for medical treatment; • The accountability of multinational

corporations.

These are only a few, of course, butleaders today may learn a few thingsfrom the leaders of yesterday.

The hidden, deeper risk ofcultural accommodation

No matter what side you are on amidthe great fistfights and floor-flights oftoday’s dogmatic and ideological“GambITs,” each side accuses the other ofcultural accommodation. The irony is thatall sides have already accommodated toculture in a hidden way. North Americanculture is all about power struggles. Ourculture assumes that if a faction (politicalparty, lobby group, or any agency with anagenda) can simply gain control of abureaucracy (government, board, or anyagency that votes), they can legislate itinto being their particular version ofUtopia. It doesn’t matter whether you areon the left, right, or somewhere in-between, everybody has already caved into that cultural assumption.

Therefore, the first lesson from thegreat Church leaders of history is to avoidthis accommodation to culture. Lives willnot be transformed and society will notexperience lasting change simply because acongregation or denomination has voted,spoken to the media, reprinted curricula,shifted representation in committees, orsent memos to all staff. Real change isnever, ever, top-down. It always emergesin its own time from the prayer andconversation of ordinary people on thesidewalk and amid the grassroots ofeveryday living.

Great Church leaders have alwaysrealized that there are in fact three kindsof people caught up in any “GAmbIT.”There are people on the left, people onthe right . . . and people for whom thepolarization established by the left andright does not define their existence!These are not blind people who need tohave their consciousness raised, but peoplewhose meaning and destiny in life are not

determined by the debate. Moreover, greatChurch leaders also realize that theultimate resolution of any “GAmbIT” willcome neither from the left nor the right,but from that third group of people.

Now here is the hidden, deeper risk ofcultural accommodation. The moreChurch leaders allow the left and the rightof any “GAmbIT” to dominate theirattention, the more their organization will become irrelevant to that third groupof people who in fact hold the key to the future.

The top five strategies ofspiritual navigationChoose whatever white-water-rafting,reef-avoiding, or obstacle-circumventingmetaphor you like. If you let the left/rightdebate on any “GAmbIT” determine yourorganizational planning, you will capsize,shipwreck, or be upside down in a ditch.Learn from the great ones in the past . . .

1. Elevate the mystery of Christ overthe need for uniformity of opinion.

Time and again, the great Churchleaders returned to the ChalcedonConfession as the only absolute intheir faith: Jesus Christ, fully humanand fully divine, irrational paradox,but crucial for abundant life.Whatever ambiguities keep you upat night, you will always haveintegrity if you cling to theexperiential relationship with Jesus.That relationship will always leadyou to humility and compassion.

Leaders talk about that experientialrelationship all the time. They arenever content with any rationalformulation of it. They never expectto fully understand it, nor do theyexpect anyone else to preciselyimitate it. They do, however,recognize and reward those whobear the authentic fruits of thatrelationship. The Church was notexpected to “hold the line” ofdogmatic or ideological purity butto “cross the line” in humility andcompassion. That’s what Jesus did.

Guiding the Church

15


a 2. Prioritize mission over publicpolicy. Time and again, the greatleaders returned the Church to itsfundamental mission to help peopleexperience the transforming power ofGod and walk with Christ asdisciples. Even in the “Christendom”world of supposed Christianinfluence, they realized that nogovernment, corporation, union,healthcare institution, or club wouldcare about Church pronouncementsunless it was in its self-interest to doso. Imagine how the pagan world oftoday reacts!

So the great leaders of the past simplyrefused to be driven by the socio-political agendas of any group, nomatter how altruistic. The experienceof God’s transforming power andprocess of that walk with Jesus couldtake individuals and congregations inmany different directions (perhapseven unexpected and distasteful forthe leaders who started it), but thereason for being the Church is themission itself.

3. Emphasize spiritual life over programdevelopment. Time and again, thegreat Church leaders shifted theirstewardship priorities toward coachingand spiritual life and away fromdeveloping programs, properties, andcurricula. Program developmentpresumes a certainty about choicesand a confidence about strategicplanning that is absent in the face ofgreat ambiguities. So they do not puttheir money into them.

Instead, they model and coach thespiritual life, even as the earlymonastic leaders did in thedisintegration of the Roman Empire.If you want to find wisdom, Evagriussaid, don’t hold a meeting. Dedicateyourself to contemplation of the

Incarnation, self-disciplined anddistraction-free reflection on scripture,and a lifestyle oriented to seven acts ofmercy:

a. Feeding the hungry . . . thosewho yearn for physicalnourishment and future hope;

b. Providing drink for the thirsty . . .those who yearn for growth anddeep spirituality;

c. Clothing the naked . . . those whoyearn for safety and respect;

d. Visiting the sick . . . those whoyearn for health in every way;

e. Housing for homeless . . . thosewho yearn for roots andrelationships;

f. Ransoming captives . . . those whoyearn to be rescued from poverty,violence, or addiction;

g. Honoring the dead . . . those whoyearn to overcome death anddying with faith.

Contemplation leads to reflection,reflection leads to compassion,and compassion leads you rightback into contemplation again.The desert fathers knew how toeliminate anything from theirlifestyle that held them back fromthis simple life.

4. Nurture credible spiritual leadershipinstead of manipulatingparliamentary process.Time andagain, the great Church leadersresponded to crisis by postponingconventions, conferences, andcouncils. Instead they selectivelygathered a chosen, gifted few forprayer, mutual mentoring, anddiscerning dialogue. They used theabove three principles as their criteriafor choosing. Their views on anygiven “GAmbIT” were irrelevant.They were chosen because of theirelevation of Christ over control, theirpriority for mission over public policy,

and their personal emphasis ofspiritual life over programdevelopment.

The last thing great leaders want to dois call a representational meeting andtake a vote. They will not demeanthemselves by lobbying the powergroups and manipulating the debate.They slowly build the credibility ofhandpicked spiritual leaders. These, inturn, mentor other spiritual leaders.And, in the end, the Church can livewith disagreement and the public canrespect controversial decisions becausethe leaders are credible, believable, andtrustworthy.

5. Listen to “street smarts” instead of“front-office obfuscation.” Time andagain, the great Church leaders left theoffice incognito and mingled withordinary people within and beyondthe Church. They did not simply readreports, study sociological expertise,dialogue with academicians, consultprofessionals, or download statistics inthe safety of the head office. Theyspent more time with amateurs thanexperts, thus immersing themselvesamong micro-cultures with whomthey did not commonly interact.

Street talk is straight talk. Itcommunicates more common sense,honest acceptance of diversity, andsimple kindness for one’s neighborthan is found in most boardrooms,judicatory conferences, and churchmeetings. People in the front office areusually trying to sell you something.They will package a perspective,market a memory, or craft aconcept—all to be very persuasive tothe unwitting church leaderhandcuffed to desk and itinerary. Butthe real test of truth is out there,among the many micro-cultures ofthe world.

These five strategies of spiritualnavigation give no guarantees that yourship will not be rocked by storms.“GambITs” are like hurricanes in a seasonof “El Niño.” Such hurricanes come andgo, only to redevelop a century later on adifferent coastline. Individuals andchurches will be lost overboard . . . but themissional movement embodied in yourparticular church organization cancontinue to thrive.

Understand this. “Prophetic leadership”is not what is needed amid the great ethicalambiguities in our times. “Propheticleadership” simply positions itself on theleft or the right of any given issue. It rails,pontificates, manipulates, coerces,intimidates, “guilts out,” and generallyseeks to control a desired outcome. What isneeded is “Sentinel leadership.” Sentinelleadership declares a larger vision ofmystery, mission, and hope that awaits itsown time. “Sentinel leadership” creates aclimate of waiting, listening, reflecting,testing, and enduring until such time as theSpirit elicits a resolution to crisis from thehearts of ordinary people.

It is very difficult to be a “Sentinelleader.” Just consider that for every one ofthe few “great Church leaders” of the past,many hundreds were frankly not so great.These were not bad people. They failed tobe great because they stooped to the powerpolitics that typifies culture. They were notChrist-centered enough, mission-drivenenough, lifestyle-disciplined enough,credibly mentoring enough, or attentiveenough to the Spirit’s moving amongordinary folks. But if you can do it . . . ifyou can endure it . . . great Church leaderscan do great things in the name of Christ.

Thomas G. Bandy is senior editor of Net Results, a magazine offering “new ideas for vital ministries.” This article isreprinted by permission from Net Results,www.netresults.org.

through the great ethical ambiguities

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PARISH PROFILE

By Christina Laurel

Who: Church of the Redeemer.Parish. Reedy River Convocation. 120 Mauldin Road, P.O. Box 9398, Greenville, South Carolina29604, 864. 277.4562, www.churchoftheredeemer.com.Average Sunday attendance 170.Rector: The Rev. Richard Norman;deacon: The Rev. Carolee S. Quinn;intern: Dr. Jonathan Grieser.

Where: The church is situated onthe top of a knoll a quarter-mile fromExit 46 of Hwy. I-85, and to the north,a quarter-mile from Augusta Road.Redeemer serves parishioners whocome from a 10+ mile radius, a greatmany from Mauldin and Simpsonville,referred to as the “Golden Strip.” AGreenville County Library is underconstruction literally in the backyard,with a resultant sharing of 90additional parking spaces for thechurch, and increased visibility in thecommunity.

When: In 1951 the diocesedetermined that a church would bepropitious to serve those stationed atthe now inactive Donald Airbase. TheRev. John T. Harrison was called asChurch of the Redeemer 's first rector,and the first service was held at theBuckhorn Fishing Camp at ParisMountain State Park on June 3, 1951,where Bishop Gravatt celebrated HolyEucharist with 87 in attendance.

Worship services were initially held inAugusta Circle School; ground wasbroken on July 7, 1952. Church of theRedeemer was the first EpiscopalChurch to be built in Greenville inmore than 40 years. On September 7,1952, the first worship service was held in the new building that has sincebeen named Purser Hall in honor ofthe Rev. J. Philip Purser, rector from1981–2000.

The current church building wascompleted in 1958, gutted by fire in1969, and renovated/reopened in 1970.Another renovation of the sanctuary(including the unique and beautifulbaldachino over the altar), nave, andnarthex was completed in 1991; in2003 the exterior was painted, guttersrepaired, stained-glass windowsprotected; a commercial kitchen wasinstalled (by parishioners), andinformational signs were placed.

Why: “We are a welcomingchurch.” Located in an upwardlymobile suburban area, there is a largeturnover every three to five years, witha fluctuating attendance that resultsfrom competing secular/extracurricularactivities and families that travel a greatdeal. “The vestry is young in age andin years of attachment to this parish,”states Father Richard—as he prefers tobe addressed. “We pray, play, and worktogether.” Although their vision/actionplan has been in place since before hisarrival, Fr. Richard states that “it was sobig, the parish [of 485 baptized

members] couldn’t get their handsaround it.” This summer, they aregoing back to the drawing board tolook at “core values, who we are, whowe are called to be.”During the summer of 2002, the

rector organized an awareness exercise,inviting vestry members to walk thecampus one July evening in the guise of“a visitor.” This and the church’scommitment to congregationaldevelopment led to the establishmentof a greeter program, complete withmagnetic nametags, and refreshmentsserved after both the 8:00 and 10:30a.m. Rite II services. Formerly,refreshments were available after onlythe early service but, as Fr. Richardstates, “Where would a newcomer meetus after the 10:30 a.m. service?”

How: The mission statement, “Acommunity celebrating, sharing andserving Christ, the Redeemer” ismirrored in every aspect of parish life.Church of the Redeemer celebrates byeating together, welcoming children,involving youth in every Sunday’sworship, and at the annual retreat atKanuga. The guilds of St. Cecilia, of St. Margaret, and of St. Blase providefemale fellowship; a men’s group doesthe same for their gender. FriendsEating And Socializing Together(FEAST) was started in 1993 so thatmembers could become acquainted in acomfortable small setting over dinner; alarge group FEAST dinner takes placein February/August. Fourth Friday

BODY P • A • R • T • S

Church of the Redeemer,Greenville

Rector and chef extraordinaire the Rev. Richard Norman, at home in Redeemer’s kitchen

Parish Profile—continued from page 16

Fellowship offers parishioners amonthly venue for food and fun atmembers’ homes.

Fr. Richard “loves cooking,” and heand his wife Adrienne have cooked formore than 80 (with the help of someparishioners) at the Passover/Sedermeal in 2002, and on May15, 2003—the rector’s 10th ordinationanniversary— he treated the parish tocrawfish etoufée, a culinary treat fromhis home parish in Louisiana. Andthere is also the church cookbook: LetUs Keep the Feast— Food from theFoothills of South Carolina.

Sharing and serving, or “servanthood,”is facilitated by the rector, the deacon,the youth minister, and parishioners.Members of the youth groupvolunteered at Holy Apostles SoupKitchen in New York City; others,Habitat style, have helped build St.Philip’s (Greenville) new worship space;tutor children from the nearbyPleasant Valley housing project; andmentored Hispanic professionals (many

of them from Colombia) in careertransition. Redeemer teens havetraveled to a work camp in Puerto Ricoto repair weather-damaged homes, andthe congregation also participates inannual mission trips to Casa Hogar inSerdan, Mexico, where the number onepriority is to “love the children” in thehome, and then to address needs suchas repairing water lines, runningelectrical lines, and building a pen forthe goats the church purchased. Within the Church of the Redeemer,parishioners minister to one anothervia prayer, food, and financialassistance. They are “attuned to theneed for prayer,” Fr. Richard states,pointing to the establishment of aDaughters of the King chapter inOctober 2002, a guild whose primaryactivity is prayer.

Within the diocese, St. Andrew’s andthe Church of the Redeemerparticipate in each other’s Easter Vigil;also with St. Andrew’s and St. Peter’s,the church will soon begin a yet-to-be-announced outreach project; andseveral years ago, the church mentoredSt. Peter’s in the start-up of their Godly

Play Sunday School.Christian formation at Redeemer hasbeen refined where needed the rector’sarrival two years ago: Godly Play forpreschoolers and 1st-2nd graders;Sanctus Workshop for 3rd-5th graderswhere “they are getting prepared forparticipation in the church, not justarts and crafts”; the self-named JuniorHOG (Hands of God) and SeniorNirvana. Fr. Richard emphasizesRedeemer’s celebration of children,“Everyone, even teens and other kids,watch out for all of the other children.It’s a wonderful feeling to have thisextended family.”

Quote: In April, as Fr. Richardand Adrienne await the arrival of theirsecond child, the rector anticipates hisor her induction into Redeemer’sextended family. “Our son was born on Thursday night and was in churchSunday morning. Children here are so welcome.”

Christina Laurel is a member of St.Peter's, Greenville, and director ofcommunication for Christ Church,Greenville.

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The rector walks the Redeemer campus with a visitor’s eye.

The Diocesan School forMinistry—continued from page 11

Talking about the transforming effecthis classes have had on his weekdayChristianity, he says, “While I know asa rational person that my ministry isas important as that of the clergy, Ihad no idea that was supported by ourtheology. Is it possible that some of usare called out specifically to model layministry?”

Malcolm Dade is in the uniqueposition of being both a student and amember of the School for MinistryTask Group. “My classes were excitingand opened up new vistas,” he says.They were “transforming to me in thatthey created an interest to learn moreand understand better.” He believesthat the School for Ministry is a greatopportunity for lay people “who canonly be better Christians and betterEpiscopalians for what they willlearn.”

Bishop Harris commented that hewould like to see more laity enrolledin courses. “Lay people are a greataddition to the classes,” he says.

Students and faculty both agree thattheir School for Ministry experienceshave transformed their journeys asChristians in different ways. Theschool hopes “to inspire, equip, andempower the churches and people tolive out the Baptismal Covenant” and “to provide lay adult, diaconal,and priestly formation, education, and training to equip disciples tochange lives.”

Visit the diocesan Web site atwww.edsusc.org and click on the SiteIndex and then School for Ministry.Explore the many possibilities fortransformation available to helpeveryone in the Diocese of UpperSouth Carolina live out the call to beOne Body with One Mission, whichis Changing Lives.

Duncan C. Ely is a member of St.Philip’s, Greenville.


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Prayer, relationship—transformation —continued from page 3

Why pray?I have a friend who keeps asking me,

why pray? She is caught, I think, in theidea that we pray to get fairlyimmediate, mostly tangible results—miraculous cures, parking places, don’t-let-this-happen-to-me’s. I don’t believethat these prayers aren’t answered orthat these issues don’t have their properplace in prayer, but I do believe thatthis is not the point of prayer and thatif these are the guidelines and limits ofprayer that the pray-er is expecting ofGod the same small-mindedness shediscovers in herself. Prayer becomes atransaction when it should be anencounter. So I quote Nouwen to myfriend again and again and say thatprayer is the language of myrelationship with God and that thereason and function of prayer is tocreate the space of that relationship.

The why of prayer, I believe, is evenmore radical than this: relationship, myrelationship with the Creator/Redeemer/Sanctifier is no less than a crucible formy transformation. And transformationis the heart of the Christian journey.

God made me, I am certain, to bemy “true self.” But by sin—which isfailure of relationship—I ammalformed into a caricature of that selfGod created; I am living out of a “falseself.” It is this false self that is called totransformation if I am to heed thecharge of St. Paul to “grow into the fullstature of” and have “the mind ofChrist.” To pray is to risk everything,to say yes to the whole life task ofbecoming fully human, which is whatGod did in Christ.

(R EV E L AT I O N S EV E N): FromJoan Chittister in Wisdom Distilled fromthe Daily: “To pray only when we feellike it is more to seek consolation thanto risk conversion.” I can say for a factand from too much personal experiencethat when I do not wish to change I donot pray, because prayer changesthings, prayer changes me, prayer,which is relationship, somehowmysteriously creates the open spacesthat enable grace to break through.And the transformation of individualsthrough the grace of God transformsthe world.

Prayer, then, and the transformationit brings, are the building blocks of thekingdom of God.

Let us pray.

Traveling to Emmaus —continued from page 4

gives us the name of only one of them,Cleopas. The Gospel writer attributestheir failure to recognize Jesus tosupernatural intervention: “but theireyes were kept from recognizing him”(Luke 24: 17). But their misreading ofthe signs, their inability to interpretscripture and the events of the past fewdays correctly, was a strictly humanfailure. This latter shortcoming isconfirmed by Jesus’ response to them:“Oh, how foolish you are, and howslow of heart to believe all that theprophets have declared!” (Luke 24:25).

The appeal of the Emmaus story isnot just the human drama of it. Lukegives us considerable detail. As readerswe feel the sorrow and dejection ofthose two disciples who are makingtheir way from Jerusalem to Emmaus.We sense their confusion. Jesus’ deathon the cross seems to have dashed theirhopes that he was the Messiah. But,they have heard of the empty tomb andof the message to the women thatChrist was risen. Perhaps, there wasroom for hope after all. And we canimagine their walk to Emmaus with

this enigmatic man. His conversationrekindled their hopes.

The complete transformation doesn’tcome until they sit down at table withJesus. As he breaks the bread, their eyeswere opened, and they knew theirLord. We tend to think that thedisciples had it relatively easy with theirfaith. Sure, they were tempted, theystruggled, they were persecuted. Butunlike us in the 21st century, they hadconcrete, visible evidence that Jesus wasraised from the dead. The beauty andwonder of the Emmaus story is thattheir transformation came, not fromunambiguous evidence that Jesus wasraised. Unlike Thomas, Cleopas and hiscompanion did not demand to see andtouch the marks of the crucifixion onthe risen Christ’s body. They saw andknew their Lord in the simple gesturesof a shared meal. In that meal, in thebread and wine, Jesus made himselfknown to them, as he does to us eachtime we receive the Eucharist.

Jonanthan D. Greiser is an intern atChurch of the Redeemer, Greenville

By Hank Chardos

Webster’s defines transformation as anact or process that changes composition,structure, or outward form. Websterapparently never participated in a HomeWorks project!

Home Works of South Carolina, Inc.,is an ecumenical effort enabling teens,with the assistance of adults, to repairhomes of the elderly and disadvantaged.Home Works sponsors one-day andweek-long projects during the yearthroughout South Carolina and NorthCarolina, and in Zorritos, Peru. It’s truethat those who see the “before” and“after” pictures of homes that have beenrepaired immediately notice enormouschanges in composition, structure, andoutward form. For perhaps the first timein months the back door opens andcloses and there’s no more broken glass

in the bedroom window letting thewind blow in leaves.

Home Works is committed torepairing homes but that is actually a“by-product.” The mission of HomeWorks is to bring hope to thehomeowner; to provide an opportunityfor individuals, especially teens, to be ofservice to others; to sit on the frontporch with Mr. Blassingame or in theliving room with Mrs. Preston and talkabout family photos.

All efforts of Home Works volunteersrevolve around prayer. When the teamarrives at a home a morning prayer isshared with the homeowner; when thework is done there is a house blessing,giving thanks to God for repairs doneand thanks for their safe completion andasking God to watch over the home andthose who reside in it.

Volunteering for a Home Worksproject expands Webster’s definition—outward forms are changed, but moreimportant hearts are touched and soulsare strengthened. The transformationextends even beyond the homeownerand the volunteers; it extends to theneighbors and to the greater communityas well. Being of service to others andsharing one’s faith brings about life-longtransformations that go beyondhammers and nails.

Home Works extends a warminvitation to teens and adults, skilledand unskilled, to transform and to betransformed. For more informationconcerning volunteer opportunitiescontact Hank Chardos, 803.781.4536or send e-mail to [email protected] the Home Works Web site at www.homeworks-sc.org/. Hank Chardos is director of Home Works, Inc.

Transformation, Home Works style

Transformation, part one: Home Works,before and after

ways in which Christians are to speakand live out the gospel.

The bad guys may not be thepostmodern thinkers whose insightsopen the Faith to people on themargins of society, but the Christianswho are convinced that they alone seethings precisely from God’s point-of-view.

Our old friend“Hermen”—Hermeneutics

Hermeneutics is the theory ofinterpretation. Hermeneutics isconcerned with examining therelationship between two realms, therealms of a text or work of art on theone hand, and the people who wish tounderstand it on the other. (See WernerG. Jeanrond, Theological Hermeneutics:Development and Significance,Crossroads, 1991—an essential workfor any student of the Bible.)

Hermeneutics is an essentialdiscipline for approaching theinterpretation of the Bible.Hermeneutics may well turn out to bethe craftiness of God, as Holy Spirit,moving us more deeply into a post-Christian, pluralistic, technological agewhere orthodoxy (right belief ) is equalin importance to right actions; is equalin importance to the development ofcharacter, virtue, loving humanrelationships, and the ultimate well-being of creation and creatures. Biblicalcriticism, thought to be an enemy oforthodoxy, may well have emerged inhistory to be Christianity’s friend.

To this day, to this moment, WernerG. Jeanrond warns us: “We may wishto be particularly careful not to acceptuncritically any biblical orChristological justification of past orpresent claims by any member orauthority in the Church. Rather weshould test any such claim over andagainst our best and most sincereappropriation of the salvific[redemptive] initiatives of God asexperienced and textualized [put intowriting] by different biblicalcommunities. (For example, theJohannine community, which gave usthe Gospel of John.)

Our Episcopal Church is a biblicalcommunity. This community of thosefaithful to Christ teaches that the Biblecontains all things necessary for oursalvation. The content of what weteach as orthodox and traditional inour day must be an attempt to respondto Jesus’ own new theological initiativeswitnessed in his life, death, andresurrection. That witness has to dowith relationships, as does the Trinity,the nature of Christ, the mystery of theEucharist, and what it means to be theChurch.

Orthodoxy may have to do withdoctrine and tradition, but for thosewho would comprehend Christ’sinitiatives, doctrine and tradition bothbegin by looking at the nature ofrelationships. The thing missing in MelGibson’s The Passion of the Christ isspecifically the thing that took Jesus tothe cross. Jesus stood against theabsolute claims of tradition in favor of,in Jeanrond’s words, “the immediateexperience and worship of God inprayer, table fellowship, and in reachingout to all of the outcasts of society.”

The way Jesus retrieved the lovecommand from his tradition, thefamiliar You shall love the Lord yourGod with all your heart, soul, mindand strength, and your neighbor asyourself, and put it into action tookhim to the cross. Our friend“hermeneutics” wants to cry out andsay what Douglas John Hall has writtenin Thinking the Faith (Fortress): “Whatis really happening in traditionalism isthe same thing that happens withBiblicism, only now the subject is notthe Bible, but some fondly helddoctrinal orthodoxy. What is notrecognized or taken seriously in thisway of responding to the tradition isthat the traditions which are thusfondled and preserved are themselveshistorical expressions, ergo contextualexpressions, of Christian belief, ideasand systems thoroughly influenced byparticularities of their times andplaces.”

The emerging storyMarcus Borg, in his 2003 book The

Heart of Christianity (Harper/Collins),

makes a distinction between “EarlierChristianity” and “EmergingChristianity.” On the basis that theBible was written to the earlycommunities that produced it, itscontent is metaphorical andsacramental. This means that God’sstory is important not because of its

historic factuality, but because of itsmeaning for us. It is sacramentalbecause of its ability to mediate thesacred. We may make a choicestubbornly to hold to earlierChristianity, or come to understandthat God has acted through the creativeHoly Spirit, blowing where the wind ofthe spirit will, in order to offer to the21st century, as God offers to everycentury, an emerging Christianity.

In light of where the Holy Spirit hasled us at the beginning of the 21stcentury, orthodoxy remains a word thatlifts up right and correct belief. But wecan no longer find that right belief onlyin credal, doctrinal Christianity, butalso in the metaphorical, poetic,storytelling of the Bible, which showsus both God’s love and relationship tocreation and creatures. What kind oflove are we emulating when we burnsomeone at the stake for not holding aparticular doctrinal point of view?What kind of love are we emulatingwhen we deny holy consecration of agay priest to the ancient episcopate,because we are blind to emergingChristianity and angry about newtheological hermeneutics?

A Jesus initiative pointof view“There is so little love in the world, where

I see it I want to bless it.” — D. S. Armentrout, St.

Luke’s School of Theology, Sewanee

The primary Jesus initiative is love.When we think of orthodoxy, we mustbe willing to draw out “right belief ”from God’s story of redemption,particularly the story of Jesus, as heinitiates a movement away fromlegalism, condemnation, injustice, andostracism. Theological hermeneuticsand the contextual character ofscripture and creeds challenge the waywe read Hebrew legal codes and NewTestament Pauline thought. Given thelove initiatives of Jesus, and theAugustinian view that all knowledge isdivine illumination, Christians arecompelled to review orthodoxy (rightbelief ) and orthopraxis (right action) asthese relate to any of the thinking thatwe call “Christian.”

This is not only true of the issuesthat emerge from within the complexstudy of human sexuality, but of thesacrament of marriage as well. TheHoly Spirit may be leading the Churchto ask questions about the nature,meaning, and purpose of marriage andthe significance of the Church’sblessing. We understand that the act ofoffering a blessing is the invoking ofGod’s grace upon a thing, an event, arelationship in order that it may fulfillits true end or purpose. It is time nowfor orthodoxy and orthopraxis towitness to the world in a way thataffirms that in Christ things that havegrown old—old thinking, old practices,old oppressions, old customs, oldsystems, old prejudices—are beingmade new. Surely, out of utter joy, wewould want to be a partner with Christin this emerging Christianity.

The Rev. Dr. Philip H. Whitehead hasrecently retired as rector of St. Michael &All Angels, Columbia.

19

Orthodoxy, relationship, and witness —continued from page 5


We may make a choice

stubbornly to hold to earlier

Christianity, or come to

understand that God has acted

through the creative Holy

Spirit, blowing where the wind

of the spirit will, in order to

offer to the 21st century, as God

offers to every century, an

emerging Christianity.

Easter 2004

SOUL food

i thank You God By e. e. cummings

i thank You God for most this amazingday: for the leaping greenly spirits of trees and a blue true dream of sky; and for everythingwhich is natural which is infinite which is yes.

(i who have died am alive again todayand this is the sun’s birthday; this is the birthday of life and of love and wings; and of the gaygreat happening illimitably earth)

how should tasting touching hearing seeingbreathing any—lifted from the noof all nothing—human merely beingdoubt unimaginable You?

(now the ears of my ears awake andnow the eyes of my eyes are opened)

From Complete Poems 1913–1962, by e. e. cummings, volume 2,page 663. Reprinted by permission of Liveright Publishing Corp.

CrosswalkThe official publication of the Episcopal Diocese of Upper South Carolina

Episcopal Diocese of Upper South Carolina1115 Marion StreetColumbia, South Carolina 29201

Nonprofit Org.U.S. Postage

PAIDPermit No. 848Columbia, SC

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May2 Bishop's visitation to St.Thomas, Eastover

Bishop Harris's visitation to Good Shepherd, Greer

7–9 Jr. High Spring Retreat, Gravatt

9 Bishop's visitation to Church of the Ridge (Trenton)Bishop Harris's visitation to Resurrection, Greenwood

13 Clergy Day,All Saints, Clinton

16 Bishop's visitation to Ascension, SenecaBishop Beckham's visitation to Church of the Cross,ColumbiaBishop Duvall's visitation to St. John's, Columbia Bishop Harris's visitation to Redeemer, Greenville

20 DEC meeting, St. Philip's, Greenville

22 Continuing Education Day, St. Martin's-in-the-Fields,Columbia; St.Thaddeus,Aiken; Our Saviour, Rock Hill;St. George's,Anderson;All Saints, Clinton

23 Bishop's visitation to Christ Church, Greenville

30 Bishop's visitation to Our Saviour, Rock Hill

31 Memorial Day. Diocesan House closed.

June6 Bishop's visitation to Trinity Cathedral, Columbia

6–11 Senior high session, Camp Gravatt

8–10 BACAM (diaconate), Gravatt

12 Ordination to the transitional diaconate,Trinity Cathedral, Columbia; Diocesan Altar Guild conference,St. Francis of Assisi, Chapin

13 Bishop's visitation to St. Barnabas, Jenkinsville

13-19 Junior high session, Camp Gravatt

17 DEC meeting, Grace Church,Anderson

17–20 Cursillo #99, Gravatt

18–20 Province IV Daughters of the King retreat, Kanuga

20 Bishop's visitation to St. Paul's, Graniteville Bishop Duvall's visitation to St. John's,Winnsboro

20–26 Elementary session, Camp Gravatt

27 Bishop's visitation to Calvary, Glenn Springs, and Epiphany,Spartanburg

27-7/1 Primary session, Camp Gravatt

July4–10 Elementary session, Camp Gravatt

5 Independence Day Observance. Diocesan House closed.

11 Bishop's visitation to St. Christopher's, Spartanburg

11–17 Junior high session, Camp Gravatt

14 Bishop's visitation to St.Thaddeus,Aiken

15 DEC meeting, Gravatt

18 Bishop's visitation to St. John's, Congaree


20–25 Province IV Youth Event, Berea, KY

25 Bishop's visitation to St.Alban's, Lexington


DEADLINE for next issue of Crosswalk: May 15.Send submissions to [email protected],photos to [email protected], items for the diocesancalendar to [email protected].

photo: Eric Schnaufer

CrosswalkEaster04

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