20Archive/Archive/Incarnation%20Christmas%20

Incarnation, creation,

salvation

Making connections in a

sacramental universe

3

“Greater works

than these . . .”

What the Incarnation

has to say about

personal

transformation

5

Partying on

Accepting the

Incarnation as an

invitation to joy

6

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Visit our diocese onlineVisit our diocese online

CrosswalkThe official publication of the Episcopal Diocese of Upper South Carolina

Christmas 2006Christmas 2006

The Nativity window atThe Nativity window at

St. Simon & St. Jude, Irmo,St. Simon & St. Jude, Irmo,

photographed by Pamphotographed by Pam

SteudeSteude

onthe the covercover

Feeding faithfully

Food as “real

presence”

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Christmas 2006 Crosswalk

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And the Word became flesh and lived among us.

—John 1:14a

Sisters and brothers, dearly Beloved:

I don’t believe that I ever truly loved—either myself,anyone, or anything—until I realized that God loves me.

That realization came to me when, by God’s grace, I had a personalencounter with God. I don’t know what else to call it. But it came throughJesus Christ, God Incarnate. Suddenly I could see God, and feel God’s love,because I had at least a sliver of understanding of who God is through HisSon—true God and true Man—someone with whom I could relate andthrough whom I could see and experience love.

The doctrine of the Incarnation is the subject of this issue of Crosswalk.

The Incarnation is also the central doctrine of Anglicanism—indeed, Iwould say of all Christianity. That does not mean that we can ignore otherdoctrines; our Roman Catholic sisters and brothers place great emphasis onthe Crucifixion, and the Orthodox on the Transfiguration—both of whichare also critical to Christian faith and formation. But neither Crucifixionnor Transfiguration would have occurred without the Incarnation—without God becoming one of us.

William Temple, Archbishop of Canterbury, always a lively Christian—andone who clearly articulated the relevancy of theology to daily living—recognized the centrality of the Incarnation to Christianity. He consideredit central because he understood the Incarnation to be the manifestation ofGod’s personal love—God’s very character being love. “Love,” he said,“could not keep itself secret or hidden.”

And so, the Gospel of John could affirm—as we do whenever we pray theAngelus—“The Word became flesh and lived among us.” In ArchbishopTemple’s words, “God is personal—a loving Person—and what is personalcan only be communicated and must be communicated in personal action.The divine Person reveals Himself to human persons in the historic Personof Christ.” Thus it is through Jesus that God reveals himself to you and tome—a “personal experience” some call it, although those experiences takemany forms, and are different for different people—none is moreauthentic, more effective than others. But each is an experience of love—“My heart was suddenly warmed” is how John Wesley described his ownencounter with God.

So the Incarnation is more than an event—it is also an “inauguration,” thebeginning of a process to produce something more. It calls for both anidentification with Christ (all of us as indispensable members of his Body,the Church) and for response. (See John 15 for the parable of the Vine andthe branches.) Our response is part of a process, which involves thesalvation of souls, to be sure—but also the establishment of the Kingdom“on earth as it is in heaven.” When the evangelist John tells us that Godsent his Son because God so loved the world, it is clear that the creation—people and universe—is also the object of divine care—and thus anappropriate object of our care. (This makes me even more mindful of theneed for our commitment to the accomplishment of the MillenniumDevelopment Goals—the commitment of the Episcopal Church, theDiocese of Upper South Carolina, each of our congregations, and each oneof us personally.)

—continued on page 15

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FROM THE Bishop’s deskBishop’s desk

St. Luke’s, Columbia, dedicates newwindows

In late October the people ofSt. Luke’s, Columbia, gatheredto celebrate the Holy Eucharistand to dedicate new frontentrance doors and newlyinstalled stained-glass windows.The Rt. Rev. Dorsey F.Henderson, Jr., was thecelebrant, with St. Luke’s rector,the Rev. Calvin R. Griffin,serving as concelebrant.Following the liturgy, a greatfeast was held in St. Luke’sWilliam F. O’Neal Center.

“Our pews wereoverflowing,” said SeniorWarden Herbert Bynoe, “whichtruly makes meaningful ourmission statement, to spread theWord and share the love of Godwith all people.” In addition,Bynoe said, “Our present church edifice was built in1963, and both the window frames and the entrancedoors were deteriorating. I commend this parish forcoming together with family and friends to replaceour doors and windows with such a beautiful honorto our Lord.”

The windows follow a certain progressionhighlighting some pivotal points in our Lord’s life andministry, as well as several miracle stories. While it isnot possible to show all of the beautiful new windowshere, the one pictured above depicts thecongregation’s patron saint, blessed Luke theEvangelist. To see all of the new windows, please joinSt. Luke’s for Mass any Sunday at 10:00a.m.


Around the

Diocese


Crosswalk Christmas 2006

3

By D. Jonathan Grieser

“In the beginning was the Logos, and the Logos waswith God, and the Logos was God. [The Logos] was

in the beginning with God. All things came intobeing through [the Logos].”

All Christian reflection on creation and incarnation must begin with theopening verses of the Gospel of John. Our translations of these verses are skewed bythe translation of the Greek word logos as “word.” Logos can mean “word,” but it alsomeans much more in the context of first-century Greek. While it is quite probablyan attempt by Greek-speaking Christians to link Christ with the image of Wisdomin the Hebrew Bible, it can also be understood to mean “reason,” “order of theuniverse,” even “natural law.” For early Christians to proclaim that Jesus Christ wasthe logos was a bold assertion indeed. It meant that the very fabric of the universewas imbued with divinity, that there was a deep connection between Jesus ofNazareth and the universe itself.

Incarnation and the created orderThese verses bear witness to the profound, majestic, and audacious claims of

early Christians concerning Jesus Christ, but the most challenging idea expressed inJohn 1 may be that “the Logos became flesh and dwelt [literally, ‘tabernacled’]among us.” With these words, the Christians who sang this hymn connected forthemselves and for us, the doctrine of creation with the historical figure of Jesus ofNazareth. For the last 1,900 years, Christians have struggled to understand andexplain how these two ideas fit together.

Christians have inherited from Judaism and from the Hebrew Bible a belief inthe fundamental goodness of creation. Genesis 1 makes clear that the universecreated by God was good. But within Christianity there is a tendency to view thecreated world as flawed, the goodness of creation marred by the effects of the Fall.John Milton expresses this view well in Paradise Lost. The moment Eve ate the fruit:

Earth felt the wound, and nature from her seat

Sighing through all her works gave signs of woe[.]

The only question is, to what extent have theFall and original sin affected the created order?One can see the deep tension in so important afigure as St. Augustine of Hippo. In combatinghis youthful flirtation with the heresy ofManichaeanism, Augustine always insisted on thegoodness of creation: “Whatever is, insofar as itexists, is good.” But he remained deeplysuspicious of the created world for its ability todivert our attention from the one true and eternalGood, God. In later, especially Protestant,theology, that tendency was even morepronounced. It was not only that created thingsmight distract us from God, but that createdthings, even our mind and reason itself, couldmislead us. Thus, the only things on which wecould safely rely were our faith, a gift from God,Christ, and revelation.

The goodness of creationEarly Anglican theology was not immune

from that tendency but mitigating against it wasthe experience of Anglican worship. Byemphasizing the Eucharist and by refusing topursue the radical reforms advocated byReformed Protestantism (the elimination ofimages and vestments, the de-emphasis of music)and by appealing to reason in theology,

Anglicanism kept open the door for a full appreciation of the goodness of creation.Our sacramental theology, by proclaiming that Christ is present in the bread andwine of the Eucharist, reminds us each time we receive the element that God can bepresent in the most ordinary things of our daily life.

The “fundamental sacrament”From the sacraments to creation—it isn’t that great a jump. William Temple,

Archbishop of Canterbury from 1942 to 1944, wrote that “the universe is thefundamental sacrament.” What he meant, I believe, is that in the fact of creation,God’s freely given act of love, we can encounter God, just as we encounter Christin the sacrament of the altar. Nothing, not the Fall, not our sin, nor ourunworthiness, can undo that. While this may be difficult for us to comprehend, itshould be no more unbelievable than those words of John’s Gospel: “And the Logosbecame flesh and tabernacled among us.”

Viewing the universe as a sacrament brings with it a new way of relating to theworld around us. Just as we approach the consecrated elements of bread and winewith reverence, we should treat the world around us with the same reverence.Conservative Christians often equate environmentalism with paganism, but if webelieve God created the universe, if we believe that creation bears witness to God,then we must treat the whole of creation with respect and love.

Joining “the raucous throngs”At the same time, we need to remember something else. No matter how good

and beautiful the universe may be, it is true that it is not the full and completecreation that God intends. To that extent Milton, and Augustine, were correct. Butour salvation, accomplished in the Incarnation, is not a salvation from the createdworld. It is a salvation with the created world. As Paul writes in Colossians 1:20,through Christ God was reconciling himself not only to human beings but to “allthings, whether on earth or in heaven.” It is this idea to which Presiding BishopKatharine Jefferts Schori was alluding in the sermon at her institution when shesaid: “Let us join the raucous throngs in creation, the sea creatures and thegeological features who leap for joy at the vision of all creation restored, restored toproper relationship, to all creation come home at last.”

The Rev. Dr. D. Jonathan Grieser is assistant to the rector at St. James, Greenville.

The universe as sacrament . . .

Incarnation, creation,

salvation

“For in him all the fullness of God was pleased to dwell, and throughhim God was pleased to reconcile to himself all things, whether on

earth or in heaven . . .” (Col. 1:19–20).

“For in him all the fullness of God was pleased to dwell, and throughhim God was pleased to reconcile to himself all things, whether on

earth or in heaven . . .” (Col. 1:19–20).



4

There is an ancient story, recounted by Joan Chittister, of a distressed personwho came to the Holy One for help. “Do you really want a cure,” the Holy Oneasked. “If I did not, would I bother to come to you?” the disciple answered. “Oh,yes,” the master said. “Most people do.” And the disciple said, incredulously, “Butwhat for then?” And the Holy One answered, “Well, not for a cure. That’s painful.They come for relief.” Like the troubled person in the ancient story, we all long fora “cure,” something that will bring wholeness to the fragmentation, the dis-ease ofour souls.

SalvationThe Incarnation shouts to us (if we have ears to hear) of the profound love and

depths to which God is willing to go to restore and heal a wounded humanity.Indeed, our word salvation comes from the Latin word salvus, which meanswholeness, health. When our first parents disobeyed God’s commandment bypartaking of the forbidden fruit, they broke communion, or relationship, with God,with each other, and within themselves—in short, they sinned. We are not wholepeople. The early Church Fathers, especially St. Athanasius of Alexandria and St.Augustine of Hippo, understood that the human race is wounded and needs aDivine Physician to heal and make us whole.

In need of the PhysicianWriting in the early fourth century in response to the Arians who denied that

Christ was fully divine, Athanasius (later bishop of Alexandria) emphasized that weare created in the image of God, the divine imprint upon our souls that makescommunion or relationship with God possible. Yet this divine image has been sodamaged and distorted that God’s creation came to be in grave danger of beingutterly destroyed. Augustine, the great bishop of North Africa, similarly observedthat the human race was “gravely ill” and growing ever more critical, so much sothat some were turning away even from the possibility of recovering health. Thehuman race was indeed on the verge of death.

Bridging the gapOut of God’s great love for humankind, he first attempted to send physician

assistants to examine us. Though the Torah (or Law) was good and holy, it was

unable to heal the profound woundedness of the human race. Even the holyprophets were unable to bring the necessary medicine. Since the illness was growingso severe, God realized that he had to do something much more dramatic andradical—he had to send the Master Physician himself, who is Jesus Christ. ThisChrist who is both fully divine and fully human could serve as the great bridgebetween humanity and divinity. Christ as the great Physician is an ancientChristian theme among the Church Fathers, including the early-second-centurybishop of Antioch, Ignatius. On his way to Rome to be martyred for the faith, hewrote to the church at Ephesus that Christ came so “that He might free our soulsfrom death and corruption, and heal them, and might restore them to health, whenthey were diseased with ungodliness and wicked lusts.”

Restoring the relationshipAccording to Augustine, Christ had to become a human like us in order to bring

us to “complete health.” Rather than providing simply relief, Christ comes to effectthe actual healing of the human soul by repairing and restoring the image of Godwithin us. Only the One who is both fully human (except for sin) and fully divinecould accomplish such healing. Anyone less than fully divine could never cure thehuman race.

Moreover, the purpose of such healing is nothing less than to repair and restorecommunion, or relationship, with the Triune God (Father, Son, and Holy Spirit).Augustine reminds us that we were created to participate in God but in order to doso, “the Word was made flesh and dwelt upon us” to cleanse us of sin and pride sothat we might become “partakers of his divinity.” We are created—and redeemed—to share or participate in the divine life with God (2 Peter 1:4).

Sharing in the life of GodSharing in the life of God is our ultimate destiny as baptized Christians. And

the gradual healing and transformation of the divine image within us is the purposeof the spiritual journey. Christ does not come simply to provide a band-aid bymerely taking away our sins but rather he comes to cleanse the infections of ourinjuries and to provide divine medicines so that we might increasinglybe transformed into Christ’s image. Our journey toward wholeness begins with our


The Incarnation, or . . .

THE DIVINE PHYSICIAN MAKES A HOUSE CALLBy Sister Catherine Unterseher

The doctrine of the Incarnation—Who, what, where, when, why

The doctrine of the Incarnation took shape during the fourth- and fifth-century controversies of the Church. Somelandmarks:

325—The First Council of Nicea was summoned by the Emperor Constantine to counter the heresy of Arius, whodenied the divinity of Christ. This council proclaimed the true manhood and true divinity of Jesus Christ andformulated the Nicean Creed.

431—The Council of Ephesus was convened in response to the heresy of Nestorius, who taught that there were twoseparate persons in Christ, one divine and one human. This council reaffirmed the Nicene teachings and assertedthat in Jesus there was one person with two natures—fully human and fully divine.

451—The Council of Chalcedon was held to counter the Monophysite teachings which argued against the two naturesof Christ as well as to reaffirm the Church’s position taken at Ephesus in 431. This council defined the final elementsin the trinitarian formula by declaring that Christ existed in two natures, without mixture or change, without divisionor separation, but that the two natures were held in union in one person without losing the separate distinction ofeither nature.

The First Council of Nicea, detail of the larger

icon Seven Ecumenical Councils. (Athanasius

is the young beardless deacon in the lower right

corner.)


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“Greater works than these . . .”

THE INCARNATION&

PERSONAL TRANSFORMATIONThe tumultuous history of the Church, including the early and not-so-early

ecumenical councils, the split between East and West (around 1000 A.D.), andfinally the Reformation (beginning around 1500 A.D.) can all be viewedthrough the lens of our understanding of the Incarnation—an understandingthat helps clarify who we are as Christians and Episcopalians today. In thinkingabout the Incarnation, three questions arise from the history of the Church’stheological dialogue: What does it mean to have, as we Anglicans do, a Catholicunderstanding of who Jesus was; how does this understanding inform thecharacter of our spiritual journey; and what are some specific ways in which wemight act out our journey in accord with this understanding? In other words,how, in fact, might we honor, embrace, and put flesh on that powerful languagein the baptismal liturgy calling us to radical transformation: “Will you by yourprayers and witness help this child to grow into the full stature of Christ? (myemphasis). We would have to do some serious shucking and jiving to avoid theradical nature of this call. But what is this full stature? Who was the one we callChrist?

Some fundamentalsHere are some Catholic fundamentals: (1) Jesus could not leap tall buildings

with a single bound, and if he had played golf, he couldn’t have made a hole inone whenever he wanted to. (2) He did not know everything. He knew nothingof television, computers, or Elvis. Specifically, he was just like you and meexcept that he was without sin. (3) He performed miracles in precisely the sameway he expects us to perform miracles—in the perfect will of the Father. “Theone,” Jesus says in the Gospel of John (14:12), “who believes in me will also dothe works that I do and, in fact, will do greater works than these.” In otherwords, if God wants that person raised from the dead through you, and you area faithful instrument of the Father’s will, it shall be done. We are simply calledupon to be that willing instrument every moment of every day. (4) He waswithout original sin (the necessity to sin) by his very nature as the Son of God.He was, however, without actual sin by choice. His decisions were just aschallenging as your and my decisions, and his suffering was just as painful asours. (5) Next—and this is where the rubber hits the road—everything that hewas by nature has been offered to us by grace. If he was “perfect human being,”

he offers us that same perfection in this life. To quote the seventh-centurytheologian St. Maximus the Confessor: “A firm and trustworthy basis for hopeof the deification of human nature is God’s Incarnation, which makes man godin the same measure as God himself became man.” This radical transformationof our entire being is the whole point of the Incarnation.

The gift of perfect likenessWhat is the nature of this transformation that has been offered to us

through the Incarnation? It is nothing less than a complete transformation intothe very likeness of Jesus—the Jesus who walked and talked with us as a humanbeing—the incarnate Lord. This is a transformation so complete that whensomeone sees you or me they see Jesus, and when they see Jesus, they hear thewords, feel the touch, see the light, and experience the life of God. To carry thistransformation to its logical conclusion, we must seriously consider thepossibility that someone might actually mistake us for Jesus, and that thismistaken identity is precisely what Jesus wants. It doesn’t get much more radicalthan that. If we can begin to get our hearts and minds around this amazing gift,the gift that closes the gap between God and humanity, we can begin awondrous journey toward God.

In this light, we worship God in Christ in order to be transformed into theperfect likeness of Jesus. We partake of the body and blood of Christ in orderto be transformed into his perfect likeness. We get married in the Church inorder to use that marriage as an instrument of transformation into the perfectlikeness of Jesus. All of our relationships are patterned after the perfect likenessof Jesus. Thus, Jesus is not only the way but also the end of our human journey.He not only gives us the means for this radical transformation, but he also givesus the model.

Foundations for journeyWe might get a feel for the nature of this transformation by looking at an

example. We might ask how fast Jesus would drive on the interstate, where thespeed limit is 60 mph but most drive 70 and some 80. Although the examplemay seem trivial, even laughable, it does offer a basis for thinking about thekind of transformation that has been offered, about the essence of perfecthumanity, and about our own journeys.

First Jesus would be willing to drive exactly 60 mph. Developing that kindof willingness is the foundation of spiritual journey. He would be payingattention to the needs of others on the highway and would not want toendanger anyone. Developing this kind of attentiveness is another foundationof our spiritual growth. He would be compassionate with those who drive toofast and cut him off or drive too slowly and make him late for an appointment.Developing this kind of compassion is also basic to our journey. He would havethe courage to point out to those who were acting in a less-than-holy mannerthat there was a better way. Developing this kind of courage is anotherimportant building block.


By Jonathan Fletcher

[H]ow might we honor, embrace, and put flesh

on that powerful language in the baptismal

liturgy . . . : “Will you by your prayers and

witness help this child to grow into the full

stature of Christ?”

Butterfly image: ©Elena Ray / Agency: Dreamstime

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By Nicholas M. Beasley

And Jesus said to them, “The weddingguests cannot mourn as long as the

bridegroom is with them, can they?”Matt. 9:15

Among the greatest joys of Christians in generations past were the festivities thatsurrounded our holy days and seasons, our rites of passage, and our church life. Insimple church suppers and exuberant festival days, Christians spoke forth the hopethat is in us as they shared food, drink, and good company. At the same time, someChristians and almost-Christians have always been uncomfortable with corporatejoy in the Christian life. Dualists of all sorts run down the material world, decryingfood, drink, and sexuality as flesh, while holding up some pure, rationalistic, andoften lonely spiritual life as more authentically Christian.

Free to be . . . We’ve all had moments in which our embodied-ness in the visible society of the

Church seems more burdensome than joyful. Yet the promise of the Incarnation ofJesus Christ is that life in the flesh can now be inspired by the Holy Spirit. Christhas reclaimed the creation for God in his incarnation, setting us free to enjoy, freeto celebrate, and free to be stewards of the creation. Bearing our humanity at theright hand of the Father, the Bridegroom is still with us and still calls us away frommourning and into the joy of life together.

Christ’s own ministry balanced a call to sacrifice with an embrace of the joy oflife in community. The marriage service reminds us that Christ’s first miracle waswrought at a wedding feast in Cana of Galilee, where he turned water into wine,and good wine at that. The boy Jesus went up with his family and later with hisdisciples to Jerusalem to celebrate the Passover, the great festival meal that markedGod’s liberation of the Hebrew people. In between were countless meals with allsorts of people, simple, joyful meals at which Christ shared his hope for theKingdom of God with those around the table, those wayward, ordinary people whobecame his disciples. Indeed, Jesus’ critics called him a drunkard and a libertine andsuggested that his disciples neglected fasting. Perhaps they did, but who could passup the table set by the Lord?

Remembering joyChristians have accepted that invitation to joy these 2,000 years, feasting

together after baptisms and weddings, sharing Sunday lunches, enjoying a party (atleast a pancake) on Shrove Tuesday. But in many places, the pleasure of Christian

hospitality and conviviality isgreatly reduced. Sometimes ourcelebrations seem scripted forminimal effect. We welcome newChristians in the sacrament ofbaptism and send them home tocelebrate with their biologicalfamilies. Clergy and weddingguilds often find weddingreceptions tedious; the newlymarried wonder if they shouldeven invite these church officialsthey often barely know. Prudenceand insurance and other policiesmean that wine is rarely served atchurch events. At times when wedisagree on so many importantthings, we wonder if we are reallymeant to take joy in ourChristian life together. In anincreasingly individualized andlitigious world, we spend less andless joyful time together as theBody of Christ. Our joy is oftenmuch less than complete.

Embodying funIt may be time to ask ourselves if we are having enough incarnational fun

together in church. Have we found the pleasure embedded in the liturgical year, inthe cycle of feast and fast? Does Epiphany slip by without a Twelfth Night party?Do we gather to celebrate our mothers and fathers in the faith at All Saints? Dobaptisms, weddings, and even funerals provoke us to joy, to fellowship, food, andgladdened hearts? Anglicans have a gift to share with the world in our long-heldbelief that we are given the joys of a Spirit-filled life even in the flesh. As head of theChurch of England, King James I admonished “Puritans and precise people” not toprevent churchgoers from spending their Sunday afternoons in any wholesomepursuit, “such as dancing, either men or women, archery, leaping, vaulting . . . norfrom having of Maygames, Whitsun Ales, and Morris Dances, and the Setting upof Maypoles, and other sports.” To critics who have often demanded drab Sundaysand colorless congregational life, Anglicans have offered an understanding of thegospel that believes that the ongoing work of Christ’s Incarnation is thesanctification of the whole world, in sorrow and joy, pain and pleasure, spirit andflesh, mind and body.

Partying onWhat others divorce, we draw together, believing that Christ has already drawn

all things to himself in the saving work of the Incarnation. No, the Bridegroom hasnot left us, and the party continues until Christ completes his work and our joy inthe consummation of all things. For then “the Lord of hosts will make for all peoplesa feast of rich food, a feast of well-aged wines, of rich food filled with marrow, ofwell-aged wines strained clear” (Isa. 25:6–9). The joyful moments we share whengathered as the church are only a foretaste of the greater feast that Christ is even nowpreparing.

The Rev. Dr. Nicholas M. Beasley, a priest of the Diocese of Upper South Carolina, iscurrently teaching at the Candler School of Theology at Emory University in Atlanta.

We’ve all had moments in which our embodied-

ness . . . seems more burdensome than joyful. Yet

the promise of the Incarnation of Jesus Christ is

that life in the flesh can now be inspired by the

Holy Spirit.

Keeping the feast, or . . .

Time out for some incarnational fun!

“[T]he party continues until Christ completes his work

and our joy in the consummation of all things.”

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Putting flesh on our bones, or . . .

F A S T F O O D

FEEDING FAITHFULLY IN A

WORLDBy C. E. Norman

Our real work is to look at the things of the world andlove them for what they are. This is, after all, what Goddoes. And we weren’t made in his image for nothing.

—Robert Farrar Capon

Forgetting what food is means we also forget who God is,who we are, and the nature of the world we inhabit.

—L. Shannon Jung

In 1979 a curious little book appeared that interwove theological reflection withinstructions for making a very good lamb dinner. It soon attracted a cult followingamong an emerging subculture of American society we now know as “foodies.”When The Supper of the Lamb was reissued four years ago in a series devoted to“gourmet classics,” the author, Episcopal priest and home cook Robert FarrarCapon, attributed its success to his “full force” treatment of both theology andcooking. Capon insisted that food is not “just some fuel we need to get us goingtoward higher things.” Attention to and delight in food can teach us somethingabout “the God who invented dirt, onions, and turnip greens . . . and pronounceda resounding ‘Good!’ over his own concoctions.” Food is “sacramental,” heproclaimed, “a real presence” of “gorgeous mystery.”

Forgetting the connectionsComing from one who regularly presides over the Eucharistic table this should

come as no surprise, especially to those of us who regularly feed at that table. Yetsome secular foodies come closer to understanding what Capon is saying than domost of us who give or receive Christ in the bread and wine on a weekly basis. If we“know God in the breaking of the bread,” by the time we get to the junk food andbad coffee, we have forgotten the connections between eating and “who God is,who we are, and the nature of the world we inhabit.”

Early Christianity paid attention to those connections. “The Supper of theLamb” was a real meal, at least until the third century, according to Anglican scholarAndrew McGowan. Christians met to eat and drink,” he states, “following theexample of Jesus, whose eating and drinking had been a most visible and importantpart of his ministry.” The eucharista (“thanksgiving”) was a feast celebrating God’screation and re-creation in Christ. It was also a realization of them through eating.General Seminary professor John Koenig underlines the link early Christians madebetween the “bodily sharing” together of the meal and participation in “God’scovenantal redemption of the world.” Our liturgy still affirms this. We are invitedto celebrate God’s creative activity and to commune with Christ and each other. Weare commissioned to “go forth into the world . . . to love and serve . . . as faithfulwitnesses of Christ our Lord.”

The Meal and mealsMany things can make one forget the connection between the Meal and meals

these days, whether you have ever given much thought to what you put in yourmouth or you ruminate on the perils of our fast food culture ad nauseam. It isdifficult to savor as sacrament a shrink-wrapped something that bears littleresemblance to anything created by God (especially while driving). It is a challengeto give thanks while counting fat grams. It is hard to see the “gorgeous mystery” ininhumanely produced mystery meat. It is a struggle to believe your cooking is aministry when others see it as “just making dinner” (and you have already workedall day). It is overwhelming to contemplate bringing forth God’s kingdom in aworld saturated by poisons, pesticides, and poverty. And yet we are called “to lookat the things of the world and love them for what they are.” That is, for what theyreally are as God created them, with their sacramental possibilities.

Feeding faithfullyHow do we feed faithfully in a fast food world? With Capon, I suggest we begin

by paying attention to food. That might mean savoring the wonder that can still betasted in a locally grown apple. It might mean learning about the challenges itsfarmer and her land face. It might mean taking a basket of those apples to coffeehour. Or making an apple cake for coffee hour rather than purchasing some over-processed afterthought. Or acknowledging (and helping!) others who take that


Photographer: Gene Lee / Agency: Dreamstime

It is difficult to savor as sacrament a shrink-wrapped

something that bears little resemblance to anything

created by God (especially while driving).


8


ulze

I have two sons. My first son, my husband and I adoptedafter going through many years of waiting. While waiting toadopt a second child, I became pregnant with my second son.I consider them both equally special “gifts from God.” In fact,we chose the name Jonathan for our first son before we knewthat it meant, literally, a “gift from God.”

Joseph—Unsung heroWhen friends of ours recently adopted a child after

waiting many years, the father mentioned that Joseph had toadopt and accept Jesus as his own so many years ago. It mademe stop and think, because I had never really thought aboutJoseph as an adoptive father before. The circumstances weremuch more difficult for Joseph and Mary than they are forthe average couple adopting a child today. Joseph had to havea lot of faith and trust to be able to do what he did.

Adoption by graceSometimes I feel that Joseph did not, and still does not,

get enough credit for his part in the story. It must have beenvery difficult, especially considering the culture of that time.

I want to borrow the words of our former diocesan bishop,the Rt. Rev. William A. Beckham. He wrote these words onthe occasion of his grandson’s adoption in March 1983, andthey were published in Crosswalk’s predecessor, The PiedmontChurchman:

Some time before his arrival, my son Bill, asked if I wouldobject to an adopted child being given my Christian name. Myresponse was that I would be hurt if he received any other name.There was in my mind no difference between an adoptedgrandchild and one of my blood lineage.

And, do you know, there really isn’t any difference! I havediscovered that grandparents really adopt every grandchild. Yourwife didn’t bear them. You don’t sleep next to or carrygrandchildren for nine months before birth. They are ageneration removed. You have to will yourself to receive them asyour own. It’s not an automatic relationship. You have to adoptthem!

Perhaps that’s what makes grandchildren so very special. Youchoose to love them. When you love them they respond.

I now understand better what St. Paul meant when heproclaimed that we are God’s children by adoption and by grace.God chose to make us his own. He loves—we respond in love. It’sa very special relationship— more personal and precious than onecan imagine. Only experience makes it real.

And, when you take one more step you realize that this is thekind of love called for in the commandment that we love oneanother.

We have to choose to love and to adopt brothers and sisters inChrist. It is not automatic. It takes working, giving, caring. Itdemands a willingness to share pain as well as joy. It includesforgiving and being forgiven.

And, it is the most worthwhile, lasting and joyous emotion aperson can ever experience. We are all adopted and loved. Let us,as Christ commanded, share that love.

Adopted children of a loving GodAdvent and Christmas are times full of wonder—when we

try to understand the beautiful story of Jesus’ birth and whyhe came to save us. It is a time of year that can truly bringforth blessings and comfort, as we come to understand thatwe are all the adopted children of a loving God.

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

OneBy Luci Shaw

Winter, and very cold, and the night atits deepest. The politiciansas usual, double-tongues.The town chaotic, teemingwith strangers.And tonight, as oftenin winter, in Bethlehem,snow is falling.

I always lovehow each flake,torn from the sky,arrives separately,without sound, almostunnoticed ina flurry of others. Howeach one (on a clearnight) lies there glitteringon the swelling breast of snow, crispand intact, as wholly itselfas every radiant starin a sky sparklingwith galaxies.

How many newbabies tonightin Judea, cominglike snowflakes?But plucked,dazzling, from theeternal heavensinto time, tonight is bornThe One.

Poem reprinted from Accompanied byAngels: Poems of the Incarnation ©2006 Luci Shaw. Reprinted withpermission of Wm. B. EerdmansPublishing Company, Grand Rapids,Michigan. All rights reserved. Topurchase this book or other Luci Shawtitles, visit www.eerdmans.com.

Giving thanks for God’s ownBy Pam Steude

SOUL FOODSOUL FOOD

This icon, by Sue Zoole, is one of a series by the artist onpermanent display at Church of the Advent, Spartanburg,where Zoole is a member. Here are her notes:

This icon depicts Christ as a beautiful young angel withcrossed arms. The halo of this particular version of Christ istypical, being eight-sided and displaying two colors. In theworld of iconography, angels are considered androgynous,and therefore they are not viewed as being either masculineor feminine.

The design is based on a Russian icon of the 19th century,which in turn used a miniature from a 14th-centurymanuscript for its pattern. The manuscript was part of thecollection found in Saint Catherine’s Monastery at MountSinai. The figure is a reference to Isaiah 42:12: “I have putmy spirit upon him; he will bring forth justice to thenations. He will not cry out or shout, or make his voiceheard in the street.”

CHRIST THE HOLY SILENCE AS AN ANGEL


9


FOR THOUGHT...FOR THOUGHT...

God’s delightheal my heart.

Holiness,awaken my desire.

EE LL EE VV AA TT II OO NN

TThhee lliigghhttiinngg iiss ddiimmmmeedd

iinn tthhee nnaavvee ooff tthhee wwoorrlldd..

TThhee oobbllaattee mmoooonn iiss rraaiisseedd,,

aanndd tthhee sshhaaddoowwss ooff tthhiinnggss

sslliipp ddoowwnn oonn tthheeiirr kknneeeess..

SS KK YY RR OO CC KK EE TT

SSuuddddeennllyy——aa rruussttlliinngg iinn tthhee ccaavvee

tthheenn mmoovveemmeenntt,, vvooiicceess,, lliigghhtt——

eexxppllooddiinngg ppiieecceess ooff tthhee gglloooomm

ssppiirraalliinngg uuppwwaarrdd,, sseettttiinngg nniigghhtt

aaffiirree wwiitthh iinncceennddiiaarryy ggrraaccee

ttoo ssiiggnniiffyy tthhaatt nnooww,, aatt llaasstt,,

tthhee bblleesssseedd eevveenntt hhaass ttaakkeenn ppllaaccee::

ddeelliivveerraannccee ffrroomm oouurr CCaaeessaarriiaann ppaasstt..

“Elevation” and “Skyrocket,” by the Rev. Lennart Pearson, retired priest of the diocese. “God’s delight,” poem and drawing by the Rev. Jack Hardaway, rector, Grace Church, Anderson.

WWhhaatt,, tthheenn,, ddooeess aa CChhrriissttiiaann ddoo wwiitthh tthhee

ddeeffiinniinnttiioonn rreeaacchheedd bbyy tthhee CCoouunncciill ooff

CChhaallcceeddoonn [[tthhaatt JJeessuuss wwaass bbootthh ffuullllyy hhuummaann

aanndd ffuullllyy ddiivviinnee]]?? .. .. .. AAss oonn ccoonntteemmppoorraarryy

tthheeoollooggiiaann ppuutt iitt,, ““WWee ccaann''tt lliivvee wwiitthh iitt aanndd wwee

ccaann''tt lliivvee wwiitthhoouutt iitt..""

MMaarriiaannnnee MMiicckkss,, LLoovviinngg tthhee QQuueessttiioonnss:: AAnn

EExxpplloorraattiioonn ooff tthhee NNiicceennee CCrreeeedd

““TThhee WWoorrdd wwaass mmaaddee fflleesshh”” ssiiggnniiffiieess tthhaatt bbyy

ttaakkiinngg tthhee hhuummaann ccoonnddiittiioonn oonn hhiimmsseellff,, wwiitthh aallll

iittss ccoonnssqquueenncceess,, JJeessuuss iinnttrroodduucceedd iinnttoo tthhee

eennttiirree hhuummaann ffaammiillyy tthhee pprriinncciippllee ooff

ttrraannsseennddeennccee,, ggiivviinngg tthhee eevvoolluuttiioonnaarryy pprroocceessss

aa ddeecciissiivvee tthhrruusstt ttoowwaarrdd GGoodd--ccoonnsscciioouussnneessss..

TThhoommaass KKeeaattiinngg,, TThhee MMyysstteerryy ooff CChhrriisstt::

TThhee LLiittuurrggyy aass SSppiirriittuuaall EExxppeerriieennccee

““FFoorr iinn hhiimm tthhee wwhhoollee ffuullllnneessss ooff ddeeiittyy ddwweellllss

bbooddiillyy”” ((CCoolloossssiiaannss 22::99)).. JJeessuuss wwaass tthhee

ffuullllnneessss ooff tthhee GGooddhheeaadd bbooddiillyy:: hhee wwaass nnoott

tthhee wwhhoollee ooff GGoodd,, oonnllyy tthhee ppaarrtt ooff GGoodd wwhhiicchh

ccoouulldd bbee ccoonnttaaiinneedd iinn aa hhuummaann bbooddyy.. TThhaatt iiss

wwhheerree tthhee cchhuurrcchh hhaass ggoonnee aassttrraayy .. .. ..

.. .. .. JJeessuuss ccaammee ttoo sshhooww uuss wwhhaatt wwee aallll ccoouulldd

bbeeccoommee,, bbuutt wwee mmaaddee hhuumm ssoo ssppeecciiaall nnoo oonnee

eellssee ccoouulldd bbee lliikkee hhiimm..

VVeerrnnaa DDoozziieerr,, TThhee DDrreeaamm ooff GGoodd::

AA CCaallll ttoo RReettuurrnn


10


There is something mystical for me about the Twelve Days of Christmas, thattime between Christmas Day and the Feast of the Epiphany. Jesus is born inBethlehem but the magi have not yet arrived to adore the Christ child. They stillseek the way, not completely sure of their destination, but guided by the star. It is atime of uncertainty.

My experience of the Incarnationchanged dramatically one October 13years ago. My wife and I lived in Dallas atthat time, where I served as a curate on thestaff of a large suburban parish. I had beendiagnosed with hyperextended vocal cordsand was on six weeks of total vocal rest—no preaching, no presiding at Day Schoolchapel or celebrating the Eucharist, noteaching or public speaking, and severelylimited telephone usage. In short, I was notsupposed to talk at all. (Yeah, right!)

Laced with tearsDuring that period of no talking and

intensive, reparative speech therapy, ourson Jonathan was born on October 26,1993. After a nearly picture-perfectpregnancy for my wife Beth and a merefour hours of labor, Jonathan, our long-anticipated child entered our world. Withinmoments of holding him in her arms, Beth observed clues to what later tests wouldconfirm—that Jonathan had Down syndrome.

While we struggled to comprehend this life-altering news, we also noticed thathe began to turn blue. Doctors learned that he also had pulmonary hypertension—a potentially fatal condition in which his lungs were not oxygenating his blood. Soin a matter of hours we went from a happy couple expecting their firstborn childto a couple in shock and grief dealing with unexpected news about a life-longdisability and our child fighting for his life. It was a time of uncertainty for us; ourprayers were laced with tears. Why us? Why this?

Seeking our wayJonathan spent his first month of life in a neonatal intensive care unit. Prayers

and expressions of concern poured in from all over the country. On the day afterThanksgiving, Jonathan finally came home. He still had to use a nasal feeding tube,but our life as a family at last settled into something resembling a routine. Inaddition to getting used to having a tiny, completely dependent child in our lives,we also had to learn about the world of raising a child with Down syndrome in aculture not inclined to including people with disabilities fully. This latteradjustment was the most difficult to make. Christmas arrived, as well asgrandparents, and we began to feel more like a budding family. Like the wise men,we were still seeking our way, not completely sure of our destination.

By late December my speech therapy had progressed to the point where I couldresume all of my duties at church, and so I was scheduled to preach on the secondSunday after Christmas. This would be my first time in the pulpit since all theseevents had happened in my family life, and for many members of the parish it wasthe most anticipated sermon of my ministry to that point.

The gift of God’s EyesDuring the weeks since Jonathan’s birth, I had given much thought to God’s will

for me, and us, in all of this—who wouldn’t have? In preparing for that sermon,while reflecting on the Incarnation, I remembered something that the members ofthe Episcopal Youth Community (EYC) did for us that would serve as the focal pintfor my sermon. When the day finally came for me to preach, I preached about thegift from the EYC.

A week or so after Jonathan was born, the youth in our parish did a very sweetthing to remind us that they were thinking of us (and praying for us). They made a

shoebox full of God’s Eyes for ourChristmas tree. If you don’t know aboutthem, God’s Eyes are popsicle stickswrapped with colored yarn in creativepatterns. On one of the God’s Eyes amember of our youth group had written:“Made in the Image of God.”

When I read that quotation, it calledme to some serious thought: here is myinfant son, born with Trisomy 21: Downsyndrome. Possessing an extra chromosomein the 21st pair of chromosomes, Jonathanhas extra genetic material. In a real sense,he is more human than you or I. Because ofthat extra chromosome, he will havecertain developmental delays throughouthis life—mentally, physically, and verbally.I asked myself: “How is he made in theimage of God? How does someone withmental retardation display the image ofGod?” This, of course, leads to the largerquestion: How does any human beingdisplay the image of God?

A guiding starFraming this question caused me to rethink how it is that I look at all people—

the instantaneous judgments I make, the unconscious biases and assumptions Icarry, the “already listening”(and knowing what will be said) that I practice withoutrealizing it. That question began a now-13-year process of becoming more open,more accepting of the images of God that I encounter—especially the one I see inthe mirror every morning. Having Jonathan as my son taught me that. And hecontinues to teach me.

There exists an ancient Orthodox legend that says that before every human beingthere go ten thousand angels, shouting in a loud voice, “Make way for the image ofGod! Make way for the image of God!” How would we look at and treat each otherif we really believed that? What would the world look like if we really believed that?What would your world look like if you really believed that? I’ll tell you something:if you really believed that, it would turn your world upside down, and quite possibly,ultimately, the larger world as well. How’s that for a guiding star? “Make way for theimage of God; make way for the image of God!”


make way

IMAGE OF GODfor the

Some thoughts on incarnation

Jonathan Dombek, newest acolyte at St.

James, Greenville, in procession (at left)

and with his dad, the Rev. Timothy

Dombek.

By Timothy Dombek


11


Stories, issues, and insight for spiritual journey

Four Women, Three Faiths: Inspiring SpiritualJourneys, by Cecile S. Holmes (Augusta, GA:Harbor House Books, 2006), 156 pages.

Reviewed by Cai Armstrong

Four Women, Three Faiths is an unexpected treasure.Before I read it I expected a standard narrative—briefbiographies of four women, a description of the

religion to which each one belonged, and an explanation of theirsignificance for anyone who reads the book. Imagine my surprise when—after the four women are named in the middle of the preface—other peoplewere the subjects of the first chapter.

I also thought—short book, quick read—and was wrong there, too.There is much to think about on each page. I took several months to read,mark (in my heart since I had a borrowed copy), and inwardly digest themany nuggets I found. Now that I’m about to return it, I’ll need to buy myown copy.

When you read this book do not skip the preface. It is a concise

summary of the book and its purpose. The women are not formallyintroduced. They are placed in the context of the book’s larger story of lifeas a spiritual journey. There are some other good stories here, too.

Chapter 1, “Learning to Listen,” describes how the author learned tolisten when people listened to her. I found reading about the benefits ofbeing listened to far more effective than a call to be a good listener with alist of techniques.

Chapter 2, “Leaning on the Everlasting Arms,” is the most personal,emotional chapter. It is about the effects of good and bad parenting on avery devout, open, giving person.

Chapter 3, “Dwelling in the Upper Room,” is full of facts and statisticson world hunger and extreme poverty. So often we think of the “UpperRoom” as a place apart from the world. To me, this chapter is the mostengaged with the needs of the world.

Chapter 4, “God as Mother,” is about broadening our view of Godbeyond rules into love. Hinduism names many gods as a way of reachingthe divine diversity and abundance. We Christians can use this chapter tofind our own descriptions of God’s loving nuture and abundance.

Chapter 5, “Seeking Justice for Muslim Women,” contrasts the Islamicteachings of peace, justice, and equality with the cultural practices in manycountries that promote violence and oppression. It reminds Westerners thatwhat we see and read is a distortion. It challenges all of us to look at theissues raised within our own cultures.


Answering the call to full humanity

Leaving Church: A Memoir of Faith, byBarbara Brown Taylor (San Francisco:HarperSanFrancisco, 2006), 231 pages.

Reviewed by Calvert B. Klopp

If you are familiar with Barbara Brown Taylor,then you already know her books are a delight toread. Through narrative essays she invites readersinto her life as if they are intimate friends sittingdown with her to swap confidences over a cup of

coffee. She has a rare gift that few writers have—the gift of making eachreader feel as though he or she is totally invested in the outcome of the story.

Taylor’s latest memoir, Leaving Church, is in many ways an extension ofher much earlier book, The Preaching Life, published in 1993. In her latestoffering, Taylor continues to reveal her spiritual journey as she travels fromthe staff of a large Episcopal parish in downtown Atlanta to becoming therector of a small parish in the north Georgia mountains and then finallyleaving parish ministry to become a professor of religion at a nearby college.Along the way she shares stories of her struggles with call and discernmentand a strong partiality for rescuing others before she turns to saving herself.

God at the centerA word of caution about the title—Leaving Church is not a book about

“trashing” the Church (either Christ’s Church universal or the EpiscopalChurch, in particular). Nor is it a book about Church politics or currentChurch issues, although some do briefly make their appearance in the book.And, most important of all, this is not a book about leaving God. Far fromit; God is still very much in the center.

Leaving Church is the story of how and why Barbara Brown Taylor cameto the conclusion that the best way for her to live out her faith is not at thealtar where she had been living it for the past 15 years but in the world, stilla priest but leaving her collar behind. Taylor describes this journey in themost accessible way of all— through stories of day-to-day living, allowingthe reader glimpses of weakness as well as strength, grief as well as joy.

In Leaving Church, Taylor relates that while her life has not turned out asshe thought it would, the “central revelation” of the journey has been “thatthe call to serve God is first and last the call to be fully human”—to serveGod best means to be doing what makes us feel most alive, most fully howGod created us to be, while at the same time keeping God at the center.


Book Reviews

Women on a journey . . .


12


Who: The Church of the Nativity, PiedmontConvocation, 320 South Church Street, Union,South Carolina 29379. Average Sunday attendance:30. Priest-in-charge: The Rev. Roy Cole.

Where: Just three blocks off the quaint mainstreet of Union, South Carolina, sits this 151-year-old historic church. Made from granite, this gothicstructure stands out among the modest lowerincome homes that surround it. Union, onceknown as Unionville, has, until recent years, been

an active textile town. This is “a small church in a declining economy,” states priest-in-charge the Rev. Roy Cole. “The community consisting of between seven andeight thousand has long been devoted to the mill and textiles industry but over theyears most mills have closed down, which has caused a gradual loss of membership.”

When: A distinguished local planter andprominent lawyer, Judge “Colonel” ThomasNuckolls Dawkins, fell in love with Miss MaryPoulton, an English lady, who had moved toUnionville to teach after the untimely death of herfather. ”She agreed to marry him if he would buildher a church just like her home church in England,”says Cole. “And he did.” Dawkins undertook thetask to fulfill his wife’s longing to worship in herown dear church. Based upon a Canadian model,the Church of the Nativity is virtually identical toSt. Anne’s Chapel in Fredericton, New Brunswick,built less than 10 years prior. It is a perfect exampleof gothic revival architecture. Frank Willis, a notedecclesiastical architect of the 19th century, designedthis church and at least a dozen others. The designof the building was adapted and executed byNativity’s first priest, John DeWitt McCollough.

Another noteworthy bit of history deals with a“Union Soldier who along with the 7th U.S.Calvary (Custer’s Outfit) occupied Unionvilleduring the Reconstruction period,” according toCole. “The soldier was the horse-shoer from Btroop, 7th Calvary, and had the misfortune to die inUnion while stationed here.” A problem arose when“no one else would bury him.” The Episcopalchurch finally agreed to lay him to rest, but,“instead of facing him toward the rising sun, theypointed him north, in a little slice of the cemetery segregated from the rest.” JudithEarle, a communicant at The Nativity, says, “Northerners, or Yankees, as we callthem, are threatened with the same fate if they start acting up.”

Inside the majestic Church of the Nativity, beautiful stained-glass windows tellthe story of Christ’s life, death, and resurrection through images and symbolism.A soaring arch has the inscription “THE DESIRE OF ALL NATIONS SHALL COME AND I

WILL FILL THIS HOUSE WITH GLORY, SAITH THE LORD OF HOSTS.”

How: To Cole’s knowledge, the Church of the Nativity has always had a Rite ILiturgy. “Rite one is the dominant liturgy; it probably has been that way from thevery get go. It is beautifully sung, a classic Anglican, Morning Prayer, Communion,Holy Eucharist, sung as much as we can, liturgy.” Cole beams. “Classically oldAnglican.”

The average age of the communicants is around 50 or 60 with four youth. “Itdoesn’t take too many young people to really change the character of the church,even though they are the minority.” Adds Earle Ralph, a member of the church,“They have no Sunday school at this time, but Cole is preparing two adults and ayouth for confirmation and one adult for baptism.”

The church has opened its doors to sponsor the only Girl Scout troop in Union.“We don’t have a youth group, but we have a whole bunch of Girl Scouts, so in theabsence of a youth group we can really open the church up to the girls and supportthem,” explains Cole. “There are close to as many Girl Scouts as there are membersof the church. The girls are already raising funds to go to the National Cathedral inthe spring.” “Because of our numbers, we do very little in the way of charitable work

under the Episcopal flag,” admits Ralph; “however,we do have a large presence in communitycharitable work.”

Nativity members practically run the Meals OnWheels in Union, and they work closely with theSalvation Army Board. They also give money tosupport these programs. “Many of us also workwith the local Methodist church to buy Christmasgifts for children,” states Ralph.

Why: “Aside from the Holy Spirit and grace ofGod, what keeps us going, I think, is the bonding,the connection that these people have,” says Cole.“The people of Nativity are not terriblyhomogeneous; it is definitely through the churchthat we truly derive a sense of uniformity,” saysRalph.

Every last Sunday of the month the people ofNativity enjoy a pot-luck lunch together. Butunlike every other Episcopal church Cole has everserved, they have no coffee hour after church. “It ismy hope to adopt a program called TheCommunity of the Cross of Nails, which basicallybrings people together, meeting in their homes fora meal once a month,” explains Cole. “What I’mtrying to do is get around the lack of coffee hourand help people to know each other better.”

Quote: The Rev. Roy Cole: “My point of view is that, yes, growth is fine, but it’sthe cohesion, the love, the care and the sharing, and the depth of spirituality that’smore important in the congregation. You have that and the other things follow.”

Kimberley Higgins is a member of St. Paul’s, Batesburg.Pictures provided by Charles B. Waddell, parishioner at Nativity,Union.

BODY P • A • R • T • SMission Profile

Church of the Nativity, UnionBy Kimberley Higgins


13


Incarnation—Speaking loveBy Duncan C. Ely

There is a story of an African boy called Emmanuel, who wasalways asking questions. One day he asked, “What language doesGod speak?” No one could answer him. He traveled all over hiscountry, but did not get a satisfactory answer. Eventually he setout for distant lands to find the answer. For a long time he had nosuccess. At last he came one night to a village called Bethlehem,and, as there was no room in the local inn, he went beyond thevillage in search of a shelter for the night. He came to a cave andfound that, the cave, too, was occupied, by a couple and a child.He was about to turn away when the young mother spoke,“Welcome Emmanuel, we’ve been waiting for you.” The boy wasamazed that the woman knew his name. He was even moreamazed when she went on to say, “For a long time you have beensearching the world over to find out what language God speaks.Well, now your journey is over. Tonight you can see for yourselfwhat language God speaks. He speaks the language of love asexpressed in sharing, understanding, mercy, and total acceptance.”

Another African, a South African citizen who is now a youngman, has been traveling, too (see Crosswalk, October 2002). PeterMukwevho has followed God’s call in Africa and in lands distantfrom his home, such as the United States. In May of this year Peterearned a bachelor of science degree from Voorhees College inDenmark, South Carolina. In January 2007 he will begin studiesfor a master’s in science degree in food nutrition and humannutrition at Clemson University.

In between, Peter had to return to South Africa to obtain a newvisa. He did not want to go back, and he worried that getting avisa would take months, or that he might not get one at all. ButGod blessed his time in Africa. He received his visa in three days,although he couldn’t return to the United States until just beforeChristmas. What, he wondered, was he to do with the time on hishands?

Peter has been witnessing in churches by giving inspirationaltalks to congregations and to youth groups, many of whom havelittle hope of escaping the terrible poverty and racism that stillexists there. He has shared with them how people in his life havereflected Christ’s acceptance and unconditional love. Peter says, “Itell them about the way God can work through us in thesemodern times.” He tells them how he originally came to theUnited States to be a counselor at Camp Gravatt, how a familyadopted him, and how the people he encountered reflected thelight of Christ in a world that, for him, was sometimes dark.

Peter asked his pastor how a person can just up and leave SouthAfrica and go to the U.S. and find a family there. His pastorreplied, “God did not just send you to the United States, but heprepared the family in the States to be there for you. It’s onlythrough God’s miracles that this came to happen.”

Like the African boy Emmanuel who visited Jesus inBethlehem and Peter Mukwevho who came to be with us in theUnited States, we too can be the Body of Christ in this world,examples of incarnation living out a ministry of witness, kindness,and compassion for others. By example and deed we can touch thelives of others and participate in God’s miracles as Christ’sincarnation and the love of God transform the world.

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

Wa n d e r i n

g s

The Divine Physician —continued from page 4

baptism as God forgives our sins and claims us as his beloved sons and daughters. But this issimply the first step. The healing begun in baptism is “done gradually by making steady progressin the renewal of [God’s] image,” according to Augustine.

As we are increasingly transformed into the image of Christ, our lives are to reflect the beautyof God. The apostle Paul alludes to this when he insists, “All of us, with unveiled faces, seeingthe glory of the Lord as though reflected in a mirror, are being transformed into the same imagefrom one degree of glory to another, for this comes from the Lord, the Spirit” (2 Cor. 3:18). Orin the edgy translation of Eugene Peterson in The Message: “And so we are transfigured much likethe Messiah, our lives gradually becoming brighter and more beautiful as God enters our livesand we become like him.” Christ, the Incarnate Son, comes and dwells among us to heal thedeepest wounds of the human race so that we might mature and grow to reflect his divine beautyand glory in our lives. And as we do so, we are drawn into increasing communion with God,which is our highest human vocation or calling.

The mystery and the wonderAs the ancient Church Fathers rightly understood, only the One who is both fully divine and

yet also fully human like we are except for sin could embark on such a rescue mission ofrestoration and healing. For only the One who is fully divine can lead us to share in the divinelife with the Triune God. For this holy One comes not simply to bring relief and comfort but toheal the very brokenness that ruptures relationship with God, with each other, and withinourselves. Christ came so that we might have life and have it more abundantly as we partake ofthe divine life (John 10:10). This is the mystery and wonder of the Incarnation.

Sister Catherine Unterseher, O.S.B., Ph.D., is a member of St. Martin’s-in-the-Field, Columbia.

Feeding faithfully —continued from page 7

priestly ministry upon themselves. It might mean encouraging your church to abandon thesludge for Bishops Blend, great tasting fair-trade coffee that benefits the environment andlaborers in developing countries through Episcopal Relief and Development (ERD) and PuraVida. It might mean helping to feed the hungry here and abroad. It means doing what you canto feed the kingdom of God into being, even if that means doing it one meal at time. After all,we believe one meal changed the world.

ResourcesAndrew McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals

John Koenig, The Feast of the World’s Redemption

Robert Farrar Capon, The Supper of the Lamb

L. Shannon Jung, Food for Life: The Spirituality and Ethics of Eating

Good sources on food issuesThe Nation: The Food Issue (September 2006: www.thenation.com/issue/20060911)

www.sustainabletable.org

www.foodroutes.org

www.worldhungeryear.org/info_center/default.asp

Marion Nestle, What to Eat: An Aisle by Aisle Guide to Savvy Food Choices and Good Eating

Michael Pollan, The Omnivore’s Dilemma

Eric Schlosser, Fast Food Nation

For Pura Vida Bishops Blend Coffeewww.puravidacoffee.com/store/partnestorer/_erd.asp

Bishops Blend is a premium line of Certified Fair Trade,organic, and shade-grown coffees from Central America andIndonesia. Purchasing Bishops Blend helps ERD meet needsworldwide. To order for your business or church, call877.469.1431.

Dr. C.E. Norman is a member of St. James, Greenville.


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Personal transformation —continued from page 5

In this context of these qualities, he would find thespeed that was the perfect will of his Father. (I’ll bet it isprobably somewhere around 63.7 mph.) And the way hewould know that he had found it would be his feeling ofthe peace of God that passes all understanding instead ofthe grinding conflict that you and I feel as we gohurtling around at our frenetic pace, trying to get fromA to B without tasting the sweetness of God in between.The point of this trivial exercise is that it isn’t trivial atall. It cuts to the very core of our understanding of theIncarnation by suggesting that every moment of everyday is a potential spiritual exercise in which we can growinto the likeness of Jesus—in which we can experiencethe peace of God. Paul called it praying ceaselessly. This

approach to life is what Jesus modeled for us—the goodnews that God and humanity are no longer divided bynecessity, the good news of the Incarnation.

Living into the truth of GodLest we delude ourselves, let us be reminded that the

peace of God is not without worldly pain. To have thewillingness, attentiveness, compassion, and courage ofJesus is to live into the truth of God, which willinevitably call us into difficult situations in precisely thesame way that Jesus was called. To speak or act on thetruth will often bring a cross. When our journey takes usout of our comfort zone into the business ofevangelizing or changing whole environments (not justmaking soup for someone who is sick), we will be

walking the walk that he walked and encounteringconflicts as he did. We do not have to be perfect in thisjourney, but we are called to be faithful, doing our bestto speak and act as we believe God would have us do.

So there is good news. The Incarnation offers us thepossibility of being transformed into one whose lifeembodies all the goodness, kindness, compassion, andholiness of Jesus. The Incarnation also offers us thepossibility of being transformed into one whose lifeconfronts and embodies the challenges that Jesusencountered. In both of these cases, the peace of Godthat passes all understanding is the fruit of such atransformation—right here and right now.

Dr. Jonathan Fletcher, is a member of St. John’s,Columbia.

Full humanity —continued from page 13

Many treasuresI found many treasures while reading Leaving Church — bits and pieces that

helped give clarity to my own puzzling journey. At times most helpful of all wassimply knowing that someone I have great respect for has had some of the samequestions and doubts that I have experienced along the way.

Leaving parish ministry was painful for Taylor. There were many losses, much togrieve. But, for her, the cost of staying was too high. She wrote of totally exhaustingher “spiritual savings.” “My dedication to being good,” she wrote, “had cost me afortune in being whole. My desire to do all things well had kept me from doing theone thing within my power to do, which was to discover what it meant to be fullyhuman.” How many times have you or I told ourselves that we would learn to say“no”? That we would, instead of trying to be all things to all people, focus on whatwe love and do well? I would bet I’m not the only person to identify with thosefeelings.

In the months following her decision to leave parish ministry, Taylor recountedher many experiences of loss. One of my favorite chapters is from this period. Shewrote, “If my time in the wilderness taught me anything, it is that faith in God has

both a center and an edge and that each is necessary for the soul’s health.” I’m avisual person, and I loved this image of some sort of spiritual map with a center andlots of edges. In my mind I enjoyed taking the metaphor further, adding manyobstacles along the way—mountains, rivers to cross, cities to get lost in, and manyuncharted areas yet to be discovered.

Saving your life nowAt the end of Leaving Church is a wonderful chapter called “Keeping.” In it

Taylor ponders the things she has let go of and the things she will take with her onher journey. She also offers us a question to ask ourselves. Some years ago at adinner party the host asked this question of her, and she has continued asking it andanswering it in the years since. The question was simply “Tell us what is saving yourlife now.” She describes the special things that are saving her at this point in her life:teaching school . . . living in relationship with creation . . . observing the Sabbath.. . encountering God in other people . . . committing herself to the task of becomingfully human. It’s a good question . . . a question we would all benefit fromcontemplating every now and then.

Calvert B. Klopp is a member of Trinity Episcopal Cathedral, Columbia

Spiritual journey —continued from page 13

Chapter 6, “Embracing the Other,” is about engaging with people who aredifferent. Since every person is unique, the content of this chapter is well worthapplying to those who are almost like us as well as to those who are radicallydifferent.

It is easy to recommend this book to a women’s study group because eachchapter offers several opportunities for discussion. I think it would be even moreuseful in a mixed group or a men’s study group, because people in those groups are lessapt to discuss God as Mother, nurturing, commonality, and other issues still considered theconcerns of women.

I recommend this thought-provoking book highly. It offers stories, issues, and insight forboth meditation and action.

Cai Armstrong is a member of St. Simon & St. Jude, Irmo.

The image of God —continued from page 10

As we approach the Christ child, the incarnate God among us, let us rememberthat we, too, bear the image of God in the world, and so does every human beingthat we encounter. Perhaps if we adopted this vision, seeing all our humanbrothers and sisters and the whole of creation with God’s Eyes instead of our own,the future would not seem so uncertain, and the destination, the Kingdom of Godon earth, would be a vision that we all might see, here and now, yet, at the sametime, still to come, if we will strive to bring it about.

The Rev. Timothy Dombek is rector at St. James, Greenville, where Jonathan Dombek serves as acolyte.

ON THE BACK COVER Artist’s Notes

“Incarnation,” by Roger W. Hutchison

This painting, for me, came out of a sense of anticipationand excitement.

This sense of searching, waiting, and watching captures the spiritof Advent. Then with Christmastime celebration we greetJesus at his birth.

Creation. Celebration. Incarnation.

My daughter loves to throw pebbles into water. She loves to watch the ripplesextend from the center, eventually reaching the edge of the body of water. Likethat pebble tossed from a small child’s hand, Jesus broke through the surface, ababy, a teenager, a man, and sent ripples moving out from the center.

The tide is turning. Let those ripples of water and change wash over you.

It is a whisper. It is a breath. It is gratitude. It is hope. It is trust.

It is Jesus.

Roger W. Hutchison is canon for children’s ministries at Trinity Cathedral, Columbia.Reach him at 803.771.7300, [email protected].


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—continued from page 2

But perhaps I digress. The Incarnation, for which we prepare during Advent and whichwe celebrate throughout the Twelve Days of Christmas, involves more than the birth ofthe Messiah. It is what Temple might have called an umbrella concept, because theIncarnation covers many sides of Christian faith and practice: the birth, yes, but also theLord’s ministry of teaching and healing, his crucifixion, his resurrection, and hisascension. “Taken together,” Temple said, “these things—often called ‘the work ofChrist’—resulted . . . in the Atonement”—reconciliation between God and humanbeings. “Christ by His manifestation of His love awakens love in us, and. . .this is theAtonement.”

So, Beloved, we cannot separate the cradle from the cross, nor the manger (or cave?) fromCalvary—nor the events of our Lord’s earthly life one from another. Nor can we separatethe Incarnation from our world or our lives. How is Christ’s love awakening love in us?Jesus said, “My Father is working still, and I am working” (John 5:17). How are you andI working in love so that God’s Kingdom may “come on earth as it is in heaven”?

With prayers for a joyous Christmas and with a blessing, I remain

Faithfully yours in our Lord,

Upper South Carolina VII

—continued from page 2

St. Timothy’s dedicates garden in honor of BishopBeckham

In early October theBeckham Quiet Garden atSt. Timothy’s, Columbia,was dedicated in memoryof the Rt. Rev. William A.Beckham, sixth bishop ofUpper South Carolina.Bishop Henderson led thededication.

The Beckham QuietGarden is located on thegrounds of St. Timothy’s,at the corner of Lincoln and Calhoun Streets in Columbia. The garden isdesigned for meditation, reflection, and prayer.

The garden will be affiliated with the Quiet Garden Trust, a charityregistered in the U.K. Their vision is “to initiate and resource a network of localopportunities. . .for prayer, silence, reflection and the appreciation of beauty;for learning about Christian life and spirituality; and for experiencing creativityand healing in the context of God’s love.”

It is impossible for me to contemplate Advent andChristmas without recalling one of a series whichappeared in The Saturday Evening Post, a weeklymagazine popular in my youth. The series, alwayscontained within a bold frame, offered a set ofchallenging circumstances taken from real lifeexperiences, and then, invariably, posed this question:What Would You Have Done? The one I remembervividly involved a puppy which had fallen into a drywell. The circumference of the well was too narrow foranyone to enter in order to rescue the poor puppy, sorecourse had to be found. As I recall, they first loweredthe well’s bucket, but the puppy would not get in. Theytried again and again, once with food and water in thebucket, once with the puppy’s sleepingblanket, once with its favorite toy, butnothing worked. The frightened creaturecould not be enticed to get into thebucket so that he could be raised up tosafety. The boxed item concluded, asalways “Turn to page ___ for thesolution”. So . . . what would you havedone?

It finally occurred to someone toplace another puppy from the same litterinto the bucket. It worked! The bucketand its passenger were lowered, thedesolate puppy recognized one of itsown, scampered into the bucket, andwas raised up to safety.

Is that not like the Incarnation? Godsent to rescue us “one of our own,”

whom we would recognize, with whom we couldidentify, whose encouragement and companionship wecould accept. By sending Jesus “down” to us, God raisedus up to safety—to new and eternal life. “He lived anddied as one of us, in order to reconcile us to you, theGod and Father of all.”

Not only does this speak to me about the nature ofthe Incarnation—God manifesting his love for us in thekind of personal manner we can understand—it alsocomforts me greatly to know that through Jesus Goddoes indeed understand the challenges of being human.So I am reminded in turn of one of my favorite excerptsfrom Scripture which relates directly to the Incarnation.“For we do not have a high priest who is unable to

sympathize with our weaknesses, but we have one whoin every respect has been tempted as we are, yet withoutsin. Let us therefore approach the throne of grace withboldness, so that we may receive mercy and find graceto help in time of need” (Heb. 4:15–16). “In everyrespect has been tempted as we are” . . . there is notemptation in our experience that Jesus did notconfront! Therefore I may approach the throne of gracewith boldness, because nothing I confess there will be“new” and so shocking to God as to be unforgivable—rather, there, through the love of God and our Lord’sintervention, there I will be forgiven and “receive mercyand find grace to help in time of need”. Now, at least inmy mind, “that’ll preach . . .”

PPUUPPPPYY LLOOVVEE .. .. ..More thoughts on the Incarnation from our bishop

+DFH

FROM THE Bishop’s deskBishop’s desk

M O N E Y T A L K

Around the Diocese


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ndar Bishop’s visitation to Incarnation, Gaffney

Bishop’s visitation to St. Davdi’s, Columbia

Spring House of Bishops, Camp Allen

Happening #57, Gravatt

Bishop’s visitation to St. Paul’s, Graniteville

Bishop’s visitation to Epiphany, Laurens

Bishop’s visitation to All Saints’, Cayce

DYLTC (Sr. High), Camp Bob, Kanuga

ECW Convention, All Saints’, Cayce

Bishop’s visitation to Good Shepherd, Columbia

Pre-Lenten Clergy retreat, Gravatt

Cursillo #107

Diocesan House closed

House of Bishops, Kanuga

Ash Wednesday

Bishop’s visitation to Good Shepherd, York


School for Ministry Winter Session begins

Bishop’s visitation to Trinity, Abbeville

New rector/Clergy orientation, Diocesan Hosue 10 AM

Bishop’s visitation to St. George’s, Anderson


Bishop’s visitation to Church of the Cross, Columbia

Bishop’s visitation to Christ Church, Greenville (evening)

Bishop’s visitation to St. John’s, N. Augusta

DEADLINE for next issue of Crosswalk: February 1.

Send submissions to [email protected].

Send photos to [email protected].

Send items for the calendar to [email protected].

Christmas 2006

CrosswalkThe official publication of the Episcopal Diocese of Upper South Carolina

“We are all meant to be

mothers of God, for

God is always needing

to be born.”

Meister Eckhart,

13th-century German mystic

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Incarnation, by Roger W. Hutchison, Trinity Cathedral.

Read the artist’s notes on page 14.


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