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Epiphany 2006

Crosswalk The official publication of the Episcopal Diocese of Upper South Carolina

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Pilgrim or tourist?

Transformation or “Kodak moments”?

A fellow traveler reflects on the journey.

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The mystery we call God Spiritual direction is an ancient tradition, with bibilical and historical roots. Are you ready for a journey that will take you “home at last”?

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Travels with Paul Two seminarians follow Paul on his second missionary journey.

on the cover “The Road to Bethlehem”

By Robin Smith This view of the ancient road believed to be the one the wise men traveled to meet the Christ child calls us to journey, mindful of the question, “What star do I follow?” Read the photographer’s reflections on page 19.

Visit our diocese online

www.edusc.org

SPIRITUAL JOURNEY

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Crosswalk FROM THE Epiphany 2006

Crosswalk

Official Publication of the Episcopal Diocese of Upper South Carolina 1115 Marion Street Columbia, South Carolina 29201 803.771.7800/800.889.6961 803.799.5119 fax dioceseusc@aol.com Crosswalk E-mail Address phill@edusc.org Bishop The Rt. Rev. Dorsey F. Henderson, Jr. Executive Assistant to Bishop Henderson Jane B. Goldsmith jgoldsmith@edusc.org Canon to the Ordinary The Rev. Mark Clevenger mclevenger@edusc.org Assistant to the Canon to the Ordinary The Rev’d d’Rue Hazel dhazel@edusc.org Assistant for Administration Roslyn Hook rhook@edusc.org Canon for Finance and Administration Julie Price jprice@edusc.org Director of Finance and Insurance Cynthia Hendrix chendrix@edusc.org Canon for Communications, Editor of Crosswalk Peggy Van Antwerp Hill phill@edusc.org Canon for Youth Ministry The Rev. L. Sue von Rautenkranz suevon@edusc.org Assistant for Communications and Youth Ministry Bethany Human bhuman@edusc.org Archdeacon and Senior Pastoral Assistant to the Bishop The Ven. Frederick C. Byrd fbyrd@edusc.org Assistant to Archdeacon Byrd Bonnie Blackberg bblackberg@edusc.org Visit us on the Web at: www.edusc.org

Bishop’s desk

“[S]pirituality is not a retreat or escape into an inner world, for spirit is precisely the capacity to go out, and the truly spiritual person is the one who is able to go out or to exist in the full dynamic sense.”

—John Macquarrie Sisters and Brothers, dearly Beloved: On the floor of the entrance to the Alexander Diocesan House one finds these words, spelled out in tile: Ora et Labora. That is a summary description of the Rule of St. Benedict. The English translation is Prayer and Work—and the rule is designed to provide order and balance to otherwise hectic lives.

Originally intended for the monks who surrounded St. Benedict in the sixth century in order to emulate his spirituality, it has become the rule of life for countless lay people in our own day.

This issue of Crosswalk addresses the matter of Christian spirituality, with attention on the Christian spiritual journey. “The word ‘spirituality,’” writes John Macquarrie in his Principles of Christian Theology, “is commonly used for the process of learning by which the disciple becomes more proficient in the Christian life and advances along the way of sanctification.1 But . . . spirituality is not a retreat or escape into an inner world, for spirit is precisely the capacity to go out, and the truly spiritual person is the one who is able to go out or to exist in the full dynamic sense. Furthermore . . . the disciple is not aiming directly at sanctification . . . He (sic.) is learning to look consistently beyond himself, even to forget himself. Only a perverted spirituality is concerned with one’s own condition, and true sanctification comes as a gift to those who have been reaching out to God and their neighbors”.

The Rule of St. Benedict is my personal choice, for two reasons. My initial ministry as an ordained person was in a parish under the patronage of St. Benedict, and parochial life was formed around the Rule. Historically, Benedictine monks were primarily responsible for the spread of Christianity throughout the British Isles; thus the Rule became the spiritual “backbone” of Anglicanism, and the model of spirituality which has shaped every version of The Book of Common Prayer, including the present one.

And it works for me. But each of us is a unique creation, and there are many patterns of spirituality to suit various needs and temperaments.2 Some Christians are committed exclusively to prayer; others, so-called activists, see their prayer in service to neighbor. The majority, however, live in alternation between prayer and action—mindful nevertheless that they are not separated—that prayer supports all of life, and action is suffused with prayer.

The aim of the spiritual life is the vision of God and communion with God or, as Macquarrie writes, “an ever-deepening vision and communion, for . . . the Christian pilgrimage does not come to an end but always keeps its dynamic character.” God is, after all, inexhaustible, and we cannot know God fully, at least not until we are in God’s nearer presence.

1. For the difference between “sanctification” and “justification,” read Romans and the Corinthians.

2. On Benedictine spirituality, see, for example, Brian C. Taylor, Spirituality for Everyday Living: An Adaptation of the Rule of St. Benedict, and /or the works by Joan Chittister and Esther de Wahl. Some may wish to become associates or oblates of religious orders; that is, while living “in the world,” follow the rule of a particular order. The Society of St. Francis has its “Third Order” (or “Tertiaries”), for example; and the Sisters of the Holy Nativity its “Associates.” Houses of these orders provide places for retreats and the monks, lay or ordained, are often gifted to provide spiritual direction.

—continued on page 17

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B R E A K I N G

news

Save the date:

Diocesan Leadership Conference Part I of Diocesan Convention May 20, 2006 @ Advent, Spartanburg

Canon Purser called to new ministry The Rev. J. Philip Purser, who has served as diocesan canon for Christian formation since 2003, began a new ministry as rector of St. Francis of Assisi, Chapin, on January 1. In announcing Canon Purser’s departure from Diocesan House, Bishop Henderson said: “It is with mixed emotions—joy and a sense of personal loss, that I announce that the Rev. Canon Phil Purser has accepted a new call. My joy is that the people of St. Francis have the gifted priest they need for their mission, life, and ministry. My sense of personal loss is that he will no longer share regular space in the Diocesan House. He will continue to be a primary source of counsel to me in the areas of his expertise—and a trusted advisor in other aspects of our life as the Body of Christ.” Christian education will now be the purview of the Commission on the Ministry of the Baptized, currently in formation (see below, on diocesan restructuring).

Coordinating commissions restructured Diocesan Executive Council (DEC) has voted to change the structure of the diocese from five coordinating commissions, under which we have been operating (Mission, Ministry, Christian Formation, Finance, and Administration), to six groups designed to “maximize mission effectiveness” and “fulfill the promise of the diocesan long-range plan.” The new entities are Commission on the Ministry of the Baptized; Commission on Congregations; Commission on Convocations; Commission on the Diocese; Commission on Provincial and National Church Concerns; and Commission on International Concerns and the Anglican Communion.

The 2007 Statement of Mission (SOM) process is changing as well, to square with the new structure and to continue progress toward the diocesan goal of building the budget from the pew up. According to the new process, convocations accept funding requests, and formulate a convocation block grant request for review by the Commission on the Diocese and approval by DEC and ultimately Diocesan Convention. Read lots more about our new structure in the next issue of Crosswalk!

—continued on page 19

Please send all Crosswalk address corrections, deletions or additions to:

Starboard Communications, Inc. 5175 Sunset Boulevard Suite L Lexington, SC 29072 803.996.3670 phone 803.996.9575 fax data@starboard communications.com e-mail

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The journey continues . . .

Remembering The Rt. Rev. William A. Beckham Sixth Bishop of Upper South Carolina April 29, 1927–December 24, 2005 Eulogy delivered by the Rev. Canon Robert Riegel Trinity Cathedral, December 28, 2005 In the Name of God, Father, Son, and Holy Spirit.

They will be called oaks of righteousness, the planting of the Lord, to display his glory (Isa. 61:3).

Our purpose in this Eucharist and sermon is to give thanks for the life of our friend and our bishop for many years. A bishop belongs to a whole diocese, so any of you, my brothers and sisters, any of you could stand in this pulpit and tell of the ways you saw Bill Beckham as God’s planting; the ways that you saw Bill in his life display the glory of God, and you could give many reasons why we give thanks to God today. And it would be well done. However, the morning of his death Bill called me to the hospital and, perhaps assisted by morphine, asked me to preach today. He was clear in saying that he wanted to live and that being attached to tubes and in pain was not living. He understood the possibility for healing and he understood that death was the final healing, leading into the fullness of eternal life. He said he was ready to go either way. But he wanted to live. And, thanks be to God, Bill is gloriously alive today, in the company of the saints. I believe that the love he had for his family and for the people and congregations of this diocese is not ended by his death but will continue to inspire and lead us to Jesus and to salvation.

“His life encouraged and inspired so many of us. Like a sacrament, his life was a visible sign that communicated to many the glory of God.” “Earthy” Some weeks ago at a burial I had an occasion to quote a former dean of the seminary at Sewanee, Terry Holmes, who offered these wise words. He said: “It is not possible to be really spiritual unless you are really earthy.” To be spiritual requires that you be earthy. Bill was one of those wonderful earthy people.

He was happy to live in the country; he took great joy in riding his tractor; he could take apart a car engine and rebuild it.

He was earthy in other ways, too, and I told his wife Harriet that I always enjoyed seeing her somewhat disapproving look and her delight in Bill at the same time. Someone suggested that, while Harriet was like pure refined white sugar, Bill was more like course brown sugar. He could attend a dinner with Archbishop Runcie at Lambeth Palace and roll up his sleeve to show the guests his tattoo. He could sneak away from a boring Lambeth dinner, and with Mrs. Runcie check out the wine cellar. He was much beloved by the Runcies and contributed to and blessed a garden at the palace. My children remember, and I wager that many of you remember, Bishop Beckham teaching children to hang spoons from their noses. He was often on the edge, as when someone talked about kissing his ring and he would take it off and hold it in his lips.

A special knack He loved humor and at times was the victim of it. His son Bill told me of hot summers in Greenwood when there was no air-conditioning. Bill, then rector of Church of the Resurrection, would put on his vestments and then take off his pants and hang them up. One Sunday the acolytes stole his pants and he had to drive home in his vestments. Youth loved Bill, and he once treated them by inviting The Swinging Medallions to a youth event. He supported youth in many ways, especially at Camp Gravatt.

At a diocesan convention I supported a motion to relocate the conference center. Bill announced that he had 500 men ready each to give one thousand dollars to rebuild Gravatt. My motion lost, and two minutes later Bill came up to me and said, “I want the first thousand from you.” And he got it. Bill was not big on authority but did have a knack for getting his way. At a diocesan dinner he pointed to a lovely woman at another table and said, “Bob, you ought to marry that woman.” He got his way, he even bragged about it from this pulpit, and Keren and I always have always been thankful for his direction.

A life changed Bill began life as a Baptist. When he was a gob in the navy his first sailing was from Puget Sound on the great battleship Iowa. The captain asked the chaplain for prayer as they set out. The water was glassy smooth but the chaplain threw up in the middle of the prayer. He then managed to continue. That really impressed Bill and he spent many hours talking to this Episcopal chaplain, and his life was changed. Some years later this chaplain was the first dean of Trinity Cathedral—Jim Stirling.

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Pi l g r i m o r t o u r i s t ?

Reflections on faith’s journey By the Rev. Michael Bullock Photo © istockphoto.com/Pavil Patricki

W

e find ourselves in the midst of the season of Epiphany, finishing up that initial part of what the liturgical year’s cycle invites us—once again—to discover: namely, “Emmanuel: God with us.” And with this entrance into what Advent, Christmas, and now the season of Epiphany reveal, we find ourselves on a journey—a journey on which we continue to meet the Christ in transforming ways.

Of course, to speak of a “journey” or “journeying” risks uttering hackneyed sounds, especially for the likes of most Episcopalian sensitivities. For we can be quite fond of waxing quasi-profoundly about our life as “journey,” to the extent that we are sorely tempted to speak about the metaphor as if this exempts us from having to live it. The too-frequent (and destructive) result is that we confuse “journeying” with taking a trip and being a pilgrim with being a tourist.

The question at hand With the impact of the first part of the liturgical season calling us to awareness in Advent, presence at Christmas, and manifestation in Epiphany, the question at hand is this: Are we pilgrims on a journey or are we tourists taking a trip? A pilgrim’s journey leads one’s heart to God and to transformation; a tourist’s trip bolsters one’s collection of “Kodak moments.”

Like you, I have taken many trips in my life, and they have played an important role in shaping who I am.

Most of the trips entailed achieving some goal, either getting somewhere to see someone or arriving in order to do something. So, like you, I have traveled from point A to point B in order to present myself and in some cases to be with those whom I love dearly. In this vein, trips are very common, a means to a more important end, requiring planning, skill, and no small amount of flexibility. Yet, trips can also be a way of life, by which we actually do no more than wander from one point to another, getting from one place to another, worrying about being late, and gathering not much more than “frequent flyer miles.” Oh sure, taking a trip can be good for the soul—clearly, it is good to be able to get away to see marvelous things and to meet new and interesting people—but taking trips also tends to reinforce the notion of being spectators to the experience.

Substitutes for wonder For instance, how many times have we fallen into the trap of trying to capture the wonder of a trip’s moment on film or video and have this become more important than—and even a substitute for—just being present to the experience? How many brides and grooms rely on their videographer to remind them of what their wedding was like because they were not willing to discipline themselves to be present at the actual moment? Life lived as a tourist is one thing, but it is a far cry from the life of a pilgrim who is not just peripatetically covering miles to build up a travelogue.

Journeying as a pilgrim is quantifiably different, and it is to this difference that the entire liturgical tradition and experience of the Church point.

I learned of this difference poignantly when I took a three-month sabbatical in 1994. I was afforded what turned out to be a life-changing experience of travel, exploration, and refreshing opportunity. Yet, the means by which this sabbatical “trip” became a “pilgrim’s journey” came as a humbling surprise, one that articulated for me the difference between traveling and journeying, of being a tourist and a pilgrim.

“A pilgrim’s journey is not a trip in

that carefully laid plans do not define experience.

Stepping beyond the edge I had the privileged opportunity to travel extensively on my sabbatical. It began with a visit with to my parents (without family), then a trip to St. Petersburg, Russia, then on to Wales, then to Canterbury, then to Scotland, and then home. Obviously, a great deal of planning had to go into such a venture, and in addition to wanting all this moving around to go smoothly, I also wanted the experiences to be meaningful, restorative, and edifying. So, I meticulously went about tending to all the necessary details, checking and rechecking schedules and reservations. And all of this was absolutely necessary because I needed the requirements of the “trip” to get to that point where I could become—contrary to my plans and much to my surprise—a “pilgrim.” And Mother Russia—as many westerners have discovered— provided the irresistible tipping point.

to God and to transformation; a

tourist’s trip bolsters one’s collection

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Rather,

a

pilgrim’s

journey starts at the trip’s edge. . . .”

A pilgrim’s journey leads one’s heart

of “Kodak moments.”

Sparing you the details, as soon as I arrived in St. Petersburg, I realized that all my planning was not enough and that I had a choice. I could grunt and growl over the loss of any semblance of control; or I could (as we so easily say) “let go.” By some grace not native to my nature, I readily “let go” and found myself in the wonderful chaos of pilgrimage and journey. I had gotten myself to the edge of things, to the wilderness, as it were; and thank God that I was enabled to step over the boundary of the planned “trip” to find myself “journeying” according to another agenda.

A pilgrim’s journey is not a trip in that carefully laid plans do not define experience. Rather, a pilgrim’s journey starts at the trip’s edge; and if one dares to step beyond the edge and enter the journey, no camera is capable of recording the transforming results. For the imprint is all inside.

Seeking Emmanuel As Christians—as Episcopalians in Upper South Carolina—are we tourists, or are we pilgrims? Are we on a “trip” to get somewhere (heaven?); or are we desirous of stepping over the boundary of precision and planning and into the transforming kingdom of God? More specifically, are we simply going through the motions of another go-round in the liturgical cycle of things? (“Gee, is it spring break or Easter?”) Or are we seeking “Emmanuel: God with us”—in new and lifegiving ways”?

Advent’s call to awareness, Christmas’s gift of presence, Epiphany’s manifestation: Is this a journey for us or is it just another trip? Are we using this sacred time to move continually toward God and the Holy One’s Christ? Or is it “just church” for us, one more thing to do in a life already too full of options? And what do we have to show the world of our “trip,” our “pilgrimage”? Souvenir pictures; or a new heart?

I know that the yearning in my own heart and in the hearts of those around me never gets touched just by traveling and moving around. Only in pilgrimage, only in following in trust, is the heart enabled to meet the One who saves and to soar with the joy of purposeful and lasting life.

The Rev. Michael Bullock is rector of St. Martin’s-in-the-Fields,Columbia.

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Capturing meaning...

Jo u rn a l i n g a s spiritual discipline By the Rev. Janet Tarbox

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he art of keeping a journal is as individual as the person doing the writing. The particular ways journals can be kept are as many as there are children of God. There is nothing to fear. Journal-keeping cannot possibly be done wrong. That initial reassurance offered, however, why keep a journal at all?

Journals undoubtedly are almost as old as writing itself. Human beings are the only part of the created order with the ability and the drive to seek meaning.

That drive is a powerful gift given to each of us. A journal, as a spiritual discipline, is a way of tracking our own story as it unfolds, a way of reviewing where we’ve been, a way of capturing meaning. The writing we do in a journal can be thought of as prayer, every penned (or typed) word an expression of relationship, relationship between the writer and God. The written details are details of the writer’s life—personal experiences, point of view, hopes and dreams, bumps in the road. The journal, though, is not only a record of day-in-day-out life. It’s also an ongoing effort to make sense of life and to find God in that life.

A journal, as a spiritual discipline, is a way of tracking our own story as it unfolds, a way of reviewing where we’ve been, a way of capturing meaning.

God, the reader Given the intimate nature of journals, it’s rare that a journal is written for publication. There are exceptions, of course. My own writing began after I read Anne Lindburgh’s diaries and letters. And, given that introduction, it took me some time to conclude I didn’t have to think about a reader as I wrote the story of my own days. God is the reader. Complete sentences aren’t necessary; phrases work, as do pictures cut from catalogues and magazines, and quotations, biblical and otherwise, to which we want to give some attention.

Whatever it takes to express the inner workings of a life and to save it for thinking about again is journal material.

Remember this. Keeping a journal is a tool, not a job. I go for days without writing. In fact, for a time my journal was missing altogether, left between the driver’s seat and the console of the car I drive. (Frank’s Car Wash to the rescue!) Then there are periods of time when the writing is the very thing that holds me firm while navigating hard times. The point is not writing every day or keeping the journal at hand at all times.

The point is looking at life and gleaning insight into how we live it, how we have—and will—conduct ourselves.

Remember this. Keeping a journal is a tool, not a job.

Practical matters Now for some practicalities. What we write on or in matters not at all. Those specially produced books with acid-free pages available in every bookstore work quite well. Sometimes, though, I suspect they’re simply too pretty to mess up with our deepest, most honest thoughts. Personally, I like those composition books available in every grocery and every dollar store, those books with the marbled cardboard covers that I can spill coffee on and wrinkle the lined pages when I use too much of that wonderful bottled white glue. Find something you like, something you will enjoy using.

Otherwise the purchase price is money wasted.

We’re living in the 21st century and trying to duck that truth is pointless. The question of pen and paper vs. fingers and keyboard is real. But there is no reason to think keeping a journal on computer is not as good as the old-fashioned way. Both are as private as we want them to be, both can receive our longings and conclusions. My tendency is to type when I need to write quickly, when there is much to say, when I simply overflow with anger or sadness or joy. But I find the feel of a pen in my hand, watching ink flowing onto the page, starting a fresh page and coming to the bottom of that page, flipping back through the pages when I lack for words a great comfort. In terms of Web logs, however, remember that they are part of the public sphere. Many bloggers are quite self-revealing, but for someone working out her or his faith and grappling with living that faith, I would advise saving the blog for other sorts of writing, for writing that invites interaction.

Keeping a life Two parting words about time. The times about which we write are crucial. What we’re drawn to write about tends to be what we remember and are certainly the things on which we want to spend reflective time.

Don’t be tempted, however, to overlook the routine as worthy of attention. God is no less present in the washing of dishes than in the automobile accident.

Another important time—an equally important time, in fact—for the writer is the time set aside for rereading what has been written. In my experience most journal writers who review their own writing from time-to-time gather additional valuable insights in their looking back. Patterns emerge. We learn how often we revisit the same issues, how often we respond to events in a particular way. Reviewing can be done at a variety of intervals—following a particularly difficult time, at the end of each month, seasonally. Schedule or no schedule, going back over what has been written is time well spent.

Keeping a journal is a way of keeping a life. Keeping a journal is a way of paying attention to the journey and of deliberately involving God. Keeping a journal is a way of keeping a life. While it is not a required activity by any means, it is an art, a privilege even. Keeping a journal is a way of paying attention to the journey and of deliberately involving God. Happy writing.

The Rev. Janet Tarbox is vicar of the Church of the Ridge (Trinity, Edgefield; Our Savior,Trenton; Grace, Ridge Spring).

Photo on this page: “Morning Journaling” by Natalie Roberts. Visit her Web site, “Surreal muse ponders life and art,” www.surrealmuse.com.

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G OD ...

SPIRITUAL DIRECTION

By Amy Sander Montanez

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or a few years in a row during holiday season there was a display at the mall of a variety of posters.

Each poster was covered in an overall intricate pattern, something like an M. C. Escher design. If you stood exactly the right distance away and stared in a very distinct way, sort of cross-eyed, the poster would magically transform into an identifiable picture, like dolphins swimming or birds flying or a beautiful flower. People would stand around and stare and you could always hear someone saying with joy, “I see it! I see it!” and someone else squinting in frustration saying, “I can’t get it. How do you do this?”

I was one who could never see it. My daughter, about eight years old then, could see all of them, almost instantly. She would take me from poster to poster saying things like, “Mama, stare right in the middle and don’t blink,” or “Mama, you’re trying too hard.

Just relax and it will happen,” or “Maybe if you move up . . . or back . . . you’ll get it, don’t give up,” or, my very favorite, “Don’t worry about it, Mom, it doesn’t mean there’s anything wrong with you.”

Mystagogues & mystagogy Perhaps this may seem like a bizarre analogy for spiritual direction. Maybe not, though. I was searching, searching for something mysterious. I was trying very hard to see something/find something that seemed important. Others saw it. I saw their excitement. I wanted it. I had a guide who listened to me compassionately, accepted me right where I was, and seemed further along on the journey than I was. I wanted to quit. She encouraged me.

The term spiritual direction is suspect at best. What is being directed? Where? Who is the director? Is this designation even in the Bible? Throughout the ages those who accompany others on faith journeys have been called by a variety of names: teacher, guide, guru, counselor, mentor, father, mother, or friend. One of my mentors, Shaun McCarty, refers to spiritual directors as mystagogues, teachers of mystery. Personally, I like this.

It keeps me from trying to tame God, from domesticating the Holy. It keeps me in awe of the Mystery that we call God, in awe of the amazing ways God works in people’s lives. It keeps me alert, vigilant for the myriad of ways God might be working in my life and in the lives of those I am honored to accompany. It helps me help others try to see their life through God’s eyes. It reminds me that discernment is crucial.

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Spiritual direction . . . the gift of sacred space and time, listening ears, a discerning heart, acceptance, and encouragement for the journey.

A long tradition One need not worry that spiritual direction is a new fad. Spiritual direction has many biblical roots as well as historic roots for those of us in the Judeo-Christian tradition. In the Old Testament there are numerous stories involving the discernment of spirits and discernment of God’s will. The story of Samuel is but one example often used to examine a model of discernment. Samuel is called by the Lord but he doesn’t recognize God’s voice, and assumes, instead, that it is the voice of his master, Eli. Three times this happens, and Eli finally realizes that the Lord is calling Samuel but Samuel is mistaking God’s voice for his own. Eli tells Samuel that it is the Lord who is calling him and that he should listen to him. In the end Samuel goes on to prophesy to Saul himself.

In the New Testament, Mark 10:17–22 is an example of a person seeking spiritual direction and a beautiful model in how Jesus responds. The rich young man goes to Jesus and asks the most important question, “Good teacher, what must I do to inherit eternal life?” A question is asked. Jesus responds with no coercion or manipulation. He respects the man’s freedom of choice. A very direct challenge is offered. It is a fundamental challenge about the will of God, about living one’s priorities. Jesus seems to touch the true yearning, the heart’s desire of this man. He responds to the context of his life and to the specific issues this man faces. All of this is what we aspire to as spiritual directors.

The Western origins of spiritual direction can be traced back to the desert mothers and fathers of the third and fourth centuries. During this time religious orders were beginning to form. Monks, hermits, and anchorites were going into the desert as a location of holy struggle. They went to confront temptations and to wrestle with the negative forces in their lives. In the desert they hoped to find the living God. Spiritual mothers and fathers served as mentors, confessors, and spiritual guides, instructing the monk or nun in the ways of discernment. The mother or father was assumed to be a person of wisdom, guided and inspired by the Holy Spirit.

silence, and prayer “The spiritual director is a midwife Listening, Although I believe I have had many informal and unofficial spiritual directors in my life, my first formal of the soul, present and attentive as experience in spiritual direction came at the urging of a new life emerges. The spiritual my then rector and friend. I was in a huge transition in my life, personally and professionally. I knew God was director offers hospitality, in the leading me; however, I couldn’t always slow down or clear my vision enough to really discern holy tradition of Abraham enough that. I chose a director a few hours away with the idea once a month I would take a day off, drive, have entertaining the angels. The that time with my director, and have plenty of time to spiritual director is a teacher, after think and pray on my way home. I didn’t know what to expect and I was scared. What happened was that I the model of Jesus, who was called was very carefully listened to, there was silence, there was prayer, more listening, maybe a psalm or poem ‘Teacher’ by those who loved him. and more sharing. It was a special time for me. I could stop and look more carefully at God’s hand on my life.

But whether we call that trusted I was challenged, sometimes in difficult ways. I was and cared for. I went for about a year. person teacher, midwife, or host, encouraged Since then I have had three other directors. Each one and uses a different model. But each one the spiritual director is always and ishasdifferent given me the gift of sacred space and time, listening ears, a discerning heart, acceptance, and above all a holy listener.”

—Margaret Guenther, Holy Listening

encouragement for my journey. I have most often thought of my directors as midwives of my soul.

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AND JOURNEY Joy, pain, and privilege

I am a psychotherapist and a spiritual director. Many people come to me for psychotherapy. Some come solely for spiritual direction. It is difficult to put into words the absolute honor and privilege it is to accompany another person on their soul’s journey. Almost always I am in a heightened state of awareness, eager to see how God’s presence is being manifested in another’s life. I always pray to be a channel for God’s words and will and a container that can hold the expression of the directee’s soul. It can be joyful. It can be truly painful. Sitting with another during periods of great sorrow and grief is as much an honor as hearing joys. Holding the container when there are dark nights of the soul, deserts in the relationship with God, is difficult. It is also amazing.

The cliché “God works in mysterious ways” was never truer for me than in this example. I had been off on a week-long contemplative retreat. When I returned home, my daughter was waiting for me on the front steps with a book in her hand.

She ran out to the car, waving this book and begging me to take a look. The book, called Magic Eye, was page after page of the pictures/posters I described at the beginning of this article.

I groaned, but couldn’t resist entering into the game with her of looking, staring, and wondering what would happen. Almost immediately I could see the first picture appear. Page after page I could discern the hidden pictures. It felt like a miracle. What had changed in me? I only know that on the retreat I had spent a lot of time in meditation and had been graced with moments of contemplation. Perhaps I had become more like a child, able to be with God without all of my own obstacles and detractors. When Jesus said we are to become like children, perhaps this was at least a small piece of what he meant. And perhaps, spiritual direction can help us all find a way to discern and act upon the mystery we call God. Spiritual director Amy Sander Montanez is a member of St. Mary’s, Columbia.

If you’re interested in finding out more about spiritual direction. . .

Tilden Edwards, Spiritual Friend: Reclaiming the Gift of Spiritual Direction. New York: Paulist Press, 1980.

Kathleen Fisher, Women at the Well: Feminist Perspectives on Spiritual Direction. New York: Paulist Press, 1988.

Margaret Guenther, Holy Listening: The Art of Spiritual Direction. Cambridge: Cowley Publications, 1992.

Thomas Hart, The Art of Christian Listening. New York: Paulist Press, 1980.

Gerald May, Care of Mind, Care of Spirit: A Psychiatrist Explores Spiritual Direction. San Francisco: Harper SanFrancisco, 1992.

Marjorie Thompson, Soul Feast: An Invitation to the Christian Spiritual Life. Louisville: Westminster John Knox Press, 1995.

Spiritual Direction Training Programs Sursum Corda, a two-year, residency-based ecumenical program headquartered in Mt. Pleasant (843.884.7733, sursumcordasc@yahoo.com).

The Institute for Spirituality at Palmetto Health Baptist, Columbia (Institute manager, Dr. Keith Barron, 803.296.5879, Keith.Barron@PalmettoHealth.org).

IN SWEET COMPANY

We sit together and I tell you things, Silent, unborn, naked things That only my God has heard me say.

You do not cluck your tongue at me Or roll your eyes Or split my heart into a thousand thousand pieces With words that have little to do with me.

You do not turn away because you cannot bear to see Your own unclaimed light shining in my eyes.

You stay with me in the dark.

You urge me into being.

You make room in your heart for my voice.

You rejoice in my joy.

And through it all, you stand unbound By everything but the still, small Voice within you.

I see my future Self in you Just enough to risk Moving beyond the familiar, Just enough to leave The familiar in the past where it belongs.

I breathe you in and I breathe you out In one luxurious and contented sigh.

In sweet company I am home at last.

—Margaret Wolff Reprinted with permission. Margaret Wolff is the author of In Sweet Company: Conversations with Extraordinary Women about Living a Spiritual Life. She leads spiritual retreats and workshops for women based on her book throughout the U.S. For additional information about her work, please visit www.InSweetCompany.com.

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“A warm embrace and hours of grace”

The Snail’s Pace

Compiled and edited by Felicia Smith

ulze

St. Simon & St. Jude, Irmo

The gift of rest

By Ann Garvin

A

treasure is tucked away in the charming town of Saluda, North Carolina. It is called The Snail’s Pace.

Connie Furrer and Frances Dudley founded it in 1969.

They were brought together by a mutual acquaintance, and each felt a call from God to start a retreat center. They had no money, but they had a tremendous amount of faith and courage. By God’s grace and the generosity of a friend who gave them a nointerest loan, they purchased a house, affectionately now called “The Little House,” and they began their ministry.

It flourished as many people came for rest, “The Little House” at healing, and renewal.

The retreat center now has three houses and a studio.

Susan Stanley and Linda Welch, Snail’s Pace staff, provide warm and loving hospitality to those who come. The feeling of the presence of God is tangible to those who are seeking Him. It is a place to pray, enjoy the beauty of God’s creation, rest, study, create or just “be.” Spiritual guidance is offered as well as personal guided retreats and personal or group silent retreats. Individuals may come for structured or unstructured time. It is an ideal place for small groups to meet. A time for Scripture meditation and sharing is offered twice a week. Warm hospitality permeates the atmosphere.

Restoring the self The Snail’s Pace offers a setting and atmosphere in which to experience the presence of God. I have been going there for nearly 20 years. The first few times I went for a specific program and always with a friend. Then one day I called to make a date to go there by myself. I was working through a very distressing and painful event. I needed to get away. I

feel certain I was guided by the Holy Spirit to go to The Snail’s Pace. They cared for me, listened to me, and loved me. Since then I have tried to go at least three or four times a year. I am safe. I am nurtured. I am restored. I am home.

My job is stressful so I am usually exhausted when I arrive. A nap is the perfect way to begin my stay. Or I may sit on the lovely screen porch overlooking beautiful trees and an abundance of birds. The air is clear. Often the sky is a beautiful, clear blue with white puffy clouds moving quickly in the breeze. I don’t have to do anything. I can just be in God’s presence and feel his love and acceptance of me just as I am. I The Snail’s Pace. Photo: Barry Welch often see tangible signs of his love through images in the clouds or the trees or in photographs that have become icons as I pray. I love to read. I love to walk through the town or in the woods. I have plenty of alone time to restore my introverted self, but I also enjoy the company of interesting people at meals and worship. I meet with one of the staff for spiritual guidance.

Abiding in love The way we can be fruitful is by abiding in God’s love. By continually developing a relationship with him, we can be empowered to do his work in the world. But we also have to have times of rest and re-creation. We need a time for pruning and preparation before going out again. In my opinion The Snail’s Pace is the perfect place to abide with our Lord and allow the Holy Spirit to do the transforming work in us.

Safe at home . . .

By Betsy Biega Retreat … what does that word mean, really? Webster’s says it is “a period of group withdrawal for prayer, meditation, study and instruction under a director,” “a place of privacy or safety,” “an act or process of withdrawing.”

I have withdrawn/retreated to a place of peace and comfort; a space that feels like coming home. This place is The Snail’s Pace.

Safe house The setting is a surprise, nestled on a curving mountain road in a quiet neighborhood. The big house looks like any house in the suburbs and is the center of activity. It is truly a home to many spiritual travelers, seekers, brothers and sisters in the Lord. Holy Eucharist is celebrated in the living area; wonderful healthy meals are served around the corner in the dining room, which sits up high overlooking the backyard.

Spiritual direction is offered, and there are great books available to peruse and use. When I hear the words safe house, I think of Snail’s Pace. Its walls shield you from the outside and provide a sanctuary in which to recreate and rejuvenate. If you wish to venture out, the backyard leads down to steps that will take you to the pond, or you might wish to hike into downtown Saluda.

Ann Garvin is a member of St. Thaddeus, Aiken.

—continued on page 18

The Snail’s Pace can be reached by calling 828.749.3851; e-mailing snail@tds.net; or visiting www.thesnailspace.org.

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Epiphany 2006

A small litany of spiritual journey

By Felicia W. Smith

By Duncan C. Ely Not all who wander are lost.

—J. R. R. Tolkien

God wanders with us

All-loving light, unfolding revelation, behold and bless this halting journey, full of stops and starts, darkness and light, stagnation and growth, despair and hope, loneliness and union. In spite of the bumps and jerks, help me see and sustain the holy path, possible only through your patience, nurture, and grace.

Awesome Lord, to me present; holy, simple, to me pleasant.

Sometimes when I wander, I have to make a point of trying to feel God’s presence and recognize the Holy Spirit at work around me. This is an easy task when we are having fun wandering. But when we are in a dark pit traveling “through the valley of the shadow of death” we have to work harder at remembering, knowing, sensing that God is ever-present, whether we think about God or not.

The Israelites wondered as they wandered. “Thanks for saving us, God,” they grumbled, “but why did you leave us in this forsaken wilderness?” God, of course, did not leave them in any wilderness. God led them to it, and through it, and was with them every second.

As we live our lives as Christians in today’s world, isn’t it easy to exist comfortably when everything is all right? But when something goes wrong, we run to God. I think we need to run to God during our good times, too. That’s when we need to thank God for our blessings and share our joys with others.

Then, during difficult times, we need to continue that same relationship.

When I was a junior in college, I felt pretty independent.

Although I had a close relationship with my family, I was busy and communicated with them less often than I had previously.

When I needed money, or help with a crisis, though, I was quick to turn home for help. Well, I grew up a lot during that junior year. And part of what I came to realize was that I needed an ongoing, loving, sharing communication with my family. My relatives wanted to hear from me and learn about my triumphs, loves, laughs, joys, and all of my ups, as well as all that I was struggling with during the tough times.

The Israelites learned this too, but then they forgot it. They would relearn it, then forget it again. We follow the Israelite model well. We need prophets in our lives to bring us up short and remind us that God is always there. It is we who keep going away and coming back. Remembering this as we wander is the key to productive wandering; remembering this may even be a survival tool.

Loving God, thank you for being here as we wander . . . Please remind us that it is we who are wandering following your lead, and that you are ever-present, with us. Amen.

I thank you for a woods to explore at seven, eight, and nine and ten, where you first let me feel your presence in and around me through the gift of your spirit.

Awesome Lord, to me present; holy, simple, to me pleasant.

I thank you for my childhood church, teaching me the traditions, liturgy, music, and symbols of faith, embedded with Trinitarian mystery, glimpsed and pondered.

Awesome Lord, to me present; holy, simple, to me pleasant.

I thank you for emerging adult energy and personality, inspired purpose, efforts at Christcentered decision-making, the desire to go and do and be and fly.

Awesome Lord, to me present; holy, simple, to me pleasant.

And then, my Lord, I thank you, for twenty years of increasing darkness, isolation from the Body of Christ, back-burner faith sustained in the solitude and creativity of the studio, in spite of childrearing, many moves, diminishing hopes of relationship.

Awesome Lord, to me present; holy, simple, to me pleasant.

I thank you for the unexpected joy at fifty, the bubbling up of the long-dormant words of the General Thanksgiving, the powerful urge to cross myself after decades, and for the loud and clear message: return to the Church.

Awesome Lord, to me present; holy, simple, to me pleasant.

I thank you for the unexpected gift of cancer, the opportunity to put the fear of death behind me, the experience of catastrophic illness to share with those on the journey and those who have survived.

Awesome Lord, to me present; holy, simple, to me pleasant.

I thank you for the exultation of unfolding faith, for mystical mentors past and present, for the mixture of excitement, terror, and joy, for the possibility (recognition?) that you call me to solitude and will ever sustain and support me on the journey.

Awesome Lord, to me present, holy, simple, to me pleasant.

All-loving Light, thank you for the joy and gratitude that overflows within me. Thank you for helping me finally see and know that all I have ever been and experienced makes me who I am, prepares me for what lies ahead. Thank you for the journey that will continue to unfold and for the assurance that You will ever sustain and support me. Amen, Hallelujah! © Felicia W. Smith, 2004 Felicia W. Smith is a member of St. Simon & St. Jude, Irmo. The author of “A Collectionof Small Litanies,” she offers a one-day program entitled “Writing Litanies as a Spiritual Tool.”

She also works with anyone wishing to compose a litany for a special occasion or personal concern, and writes commissioned litanies tailored to special requests. Contact her at 803.798.6498, feliciamma@netzero.com.

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WHAT

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Crosswalk IS...WHAT WAS...WHAT IS TO COME...

Gravatt’s

By Duncan C. Ely

G

ravatt is on a journey—one that began as early as 1947. Camp alumnus and staffer Rob Alexander thinks of Gravatt as “Rooted in the Past—Reaching for the Future”—implying an institution on a journey changing the lives of a people on a journey.

Gravatt is many things to many people.

It is a camp whose place and programs have changed the lives of thousands of alumni/ae. It is a conference center that has had an impact on members of countless diocesan and other groups through 1960s: Campers enjoy “roughing it” in a covered wagon. conferences, formation activities, retreats, workshops, renewal events, and worship. It is an Adventure & Discovery Center whose leadership development programs and ropes courses have influenced thousands of individuals and their communities. And it is a unique ecological environment of nearly 300 acres with two lakes and four ponds, varied wildlife, and two endangered ecosystems—Longleaf Pine uplands and Atlantic White Cedar bogs. People who have had life-changing experiences at Gravatt call it holy ground or sacred space and say that Gravatt is one place where they have found God.

What was . . .

The journey of a thousand miles begins with one step.

—Lao Tzu Dreams are powerful, and the dreams of two men— St. Julian Cullum and the Rt. Rev. John J. Gravatt, Second Bishop of Upper South Carolina—culminated in 1949 with Gravatt’s birth as a camp and conference

10

Journey

center for, Bishop Gravatt said, “the enriching and strengthening of the life of our whole diocese.” Over the years the diocese added to, and developed, the property into a thriving summer camp, a year-round conference center, and one of the first outdoor learning centers in this part of the country with several model ropes courses. The concept early on was simple: Gravatt would be the hub for diocesan efforts to change lives.

Gravatt experienced lean times and fat times. The lean times generally were catalysts for special task forces and surveys to discern Gravatt’s future by considering options such as closing and selling it, keeping it the same, moving it to a different part of the diocese, and further expanding it and developing it. In 1953 a “Special Committee” charged to “evaluate and study” Gravatt recommended that the diocese “repair, improve and develop” it. Outside consultants conducted surveys and produced reports for a “Gravatt Commission” in 1976 and a “Gravatt Department” in 1981. The latter resulted in a capital campaign that expanded and remodeled Cullum and Stewart Halls and built Cole Lodge. And in 1999 University of South Carolina consultants reported to a “Gravatt Task Force” survey results that indicated diocesan need for, and support of, Gravatt at its present location.

What is . . .

Two roads diverged in a wood, and I— I took the one less traveled by, And that has made all the difference.

—Robert Frost

In spite of diocesan recommitment as a result of the 1999 survey results, Gravatt suffered from a lack of direction. In early 2005, the board of directors worked with consultants to change management, rearticulate Gravatt’s mission, and reformulate, and focus on, a realistic vision. Later in the year the board and the interim executive director thoroughly considered seven possibilities for Gravatt (including closing it and moving it), and recommitted themselves to building it up at its present location as the hub for equipping saints for ministry in Upper Adventure Adventure & & Discovery Discovery at at South Carolina. They also Gravatt: Gravatt: The The ropes ropes course course began a new initiative— the Adventure & Discovery Center—to bring to students year-round environmental and other educational programs using Gravatt’s outdoor setting and facilities.

During the past six months, staff and volunteers have been busy in three areas. The Camp is moving in a positive direction under the guidance of a new director and advisory board: old buildings are getting facelifts, and new buildings are going up; recruitment for summer staff and campers is well under way; and new program ideas are taking shape. The Conference Center, with the help of staff and its advisory board, is also moving ahead: an architect is working on plans for a new meeting space and a dormitory area for youth and young adults; extensive grounds cleanup is ongoing; staff and volunteers are planning the refurbishing of cottage and lodge rooms; and usage is up over last year due to a concerted marketing effort. The Adventure & Discovery Center—a cutting-edge concept—is off and running with its staff and advisory board; staff and volunteers are cleaning, repairing and adding to four separate ropes courses; and ongoing marketing is bringing back former clients as well as attracting new ones.

—continued at top of next page

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Crosswalk Habitat crews for construction. Phase Two will include a capital campaign to finance a conference center, chapel, and additional lodging. And Phase Three will fulfill the master plan by adding lodging and other facilities.

Gravatt’s Journey

What is to come . . .

We are overwhelmed by insurmountable opportunities.

—Pogo The next few years will be exciting ones as Gravatt journeys through several different phases. Phase One, now under way, will see the actual construction of the meeting facility and dormitory housing for youth groups and young adults, the addition of twelve new camp cabins, the renovation of two waterfront areas, and the upgrading of Conference Center lodging. What is making possible a lot of this activity is Gravatt’s Adopt-A-Space, whereby individuals and groups are adopting specific areas of the Camp, Conference Center and Adventure & Discovery Center for $25 and up. St. Bartholomew’s, North Augusta—the first parish to adopt a space, provided money to refurbish and add seating to the Camp’s campfire circle. St. Christopher’s, Spartanburg, gave money to upgrade another building for camp staff. Several congregations have adopted camp cabins, and will provide money for lumber and

We are a people on a journey in a world that is filled with ambiguity, pain, separation, and joy, and we have faith that God is with us in the midst of our journey together.

—Diocesan Web site Gravatt’s mission is equipping saints for ministry. Be part of that mission—be part of Gravatt’s journey. Come to Gravatt as a guest or as a volunteer to change lives. Discover God in the midst of us on our journey together.

Duncan C. Ely, interim executive director at Gravatt, is a member of St. Philip’s, Greenville.

Be part of Gravatt’s journey by volunteering, adopting a space or booking your congregation or group!

803.648.1817 GravattGuest@Mindspring.com www.BishopGravatt.org Duncan C. Ely Thomas K. Coleman

Interim Executive Director Director of Adventure & Discovery Center

Candace A. Madden

Director of Guest Services & Camp Registrar

A. Fletcher Spigner, IV Lillie J. Stewart

Director of Camp Gravatt Director of Food Service & Hospitality

Roy F. Stewart

Parish Profile

By Lizann Lutz Who: Episcopal Church of Our Saviour, 144 Caldwell Street, Rock Hill, SC 29730 803.327.1131; Day School, 803.328.9624; www.oursaviourrockhill.org.

Services Sunday – Holy Eucharist, 8 &10:30 a.m., Sunday School, 9:30 a.m.; Wednesday —Healing Service, 10:30 a.m.

Day School, ages 2–4.

Where: Downtown Rock Hill, just off Main Street.

When: The church was established by South Carolina statesman Cadwallader Jones and his wife Anna at their plantation home in the Mount Gallant area of what is now Rock Hill. Services in their living room were first for family and later other nearby families joined in also.

A parish with vestry was organized on Easter 1870 and accepted into the diocese at the Diocesan Convention held in May 1870.

During the period from 1870 to 1872, land in downtown Rock Hill was purchased and the first

Epiphany 2006

Director of Buildings & Grounds

BODY

P • A• R• T• S

Church of Our Saviour, Rock Hill

structure, a Gothic design, was built. With interior open beams, the wooden-sided building was painted blue and could seat up to 200 persons. Among the simple furnishings was a hand-carved credence table, still in use today. The first worship service in the new building was held July 14, 1872.

In 1908 the church was remodeled and enlarged with transepts, chancel, and tower, and the framing was enclosed in brick. The first stained-glass window, celebrating the Feast of the Epiphany, was installed over the altar during this time. The parish hall was added 14 years later, the site of many youth basketball games, hugely popular with area young people for decades.

entire families. Last year the 5- and 6-year old girls won first place in their recreational competition. A very active, energetic youth group is busy planning numerous fund-raising events to finance a mission trip to Brazil.

Why: The Church of Our Saviour sees its location in downtown Rock Hill as an advantage to meet needs and offer services.

Quote: Our Saviour’s rector the Rev. Dr. Charles Foss shares the church’s mission statement: “Celebrate our faith, plus Share Christ, plus Serve Christ.”

Lizann Lutz is a member of St. Paul’s, Fort Mill.

How: A new Christian education building was erected and the building is rarely idle.

A weekday school for preschoolers is very popular as are active and varied small groups and ministries teams.

Care teams always have an ear for the needs of the parish and always find ways to meet those needs. Also, the church has purchased the building across the street and offers numerous 12-step, self-help programs at various times.

Basketball continues to be big draw for

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Book Reviews

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Crosswalk

Books for the journey . . .

One reader’s life-changing favorites

By the Rev. Eric Schnaufer Marcus Borg in the preface of his book The Heart of Christianity, writes: “What is the heart of Christianity? What does it mean to be Christian today? In this book, I describe two quite different answers to this question. The first is an earlier vision of Christianity; the second, an emerging vision. Both are present in the churches of North America today, deeply dividing Christians. We live in a time of conflict and change in the church.”

As Borg, among others, illustrates, there is a major paradigm shift occurring not only in Christianity but also in the culture’s way of thinking, a change not unlike the shift from the medieval world to the beginning of the modern world with the 18th-century Enlightenment. The current shift from modernity to a postmodern world is forcing Christians once more to attempt to determine what is truly at the heart of Christianity and Christian life, and how Christianity’s life-transforming realities can be understood and transmitted in today’s changing world. It is this unnerving paradigm shift that is fueling much of Christianity’s current wars over the “purity” of the Church and what is orthodox.

The new paradigm In The Heart of Christianity Borg does a good job in plain language of describing both the shift under way and his own rethinking of Christian fundamentals. For me personally, reading Borg’s book was a return to the theological training I received in seminary, where the emphasis was on “doing theology” rather than simply pointing to the theologies of others, significant though they might be.

The way in which Borg and other observers have explained the conflict between the paradigm of modernity and that of the postmodern world has helped me see that, in the 36 years of my ordained ministry, the inner conflict I have often felt between my personal faith and the faith I was called upon to preach and teach was due in large measure to the realization that I was, from the very beginning, an unconscious forerunner of the emerging postmodernism. The writers who have reflected on the paradigm shift have helped me lay down some of my personal guilt over my views and once more find real excitement seeking and rethinking Christianity.

Unfinished Christians I have discovered that the books to which I am naturally drawn are those by men and women struggling to rethink Christianity in our drastically changing world. Brian McLaren in his series of polemic novels—A New Kind of Christian, The Story We Find Ourselves In, The Last Word and the Word After That— chronicles the development of postmodern Christianity by recounting the journey of discovery of a pastor struggling to be faithful in changing situations.

McLaren afterwards published a nonfictional biographical apologia entitled A Generous Orthodoxy: Why I Am a Missional, Evangelical, Post / Protestant, Liberal / Conservative, Mystical /Poetic, Biblical, Charismatic / Contemplative, Fundamentalist / Calvinist, Anabaptist / Anglican, Methodist, Catholic, Green, Incarnational, Depressedyet-Hopeful, Emergent, Unfinished CHRISTIAN, a work that has been called a “manifesto” of the emerging church conversation.

McLaren is founding pastor of Cedar Ridge Community Church, a nondenominational church in the Baltimore-Washington area. One of our own, Alan Jones, dean of Grace Episcopal Cathedral in San Francisco, has written about his own personal rethinking of Christianity in Reimagining Christianity: Reconnect Your Spirit Without Disconnecting Your Mind (reviewed in the Pentecost I 2005 issue of Crosswalk).

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Fresh thinking, “saving work”

In my journey one particular book, Roberta C. Bondi’s Memories of God, affected me greatly, especially her vision of the role of theology: “Theology, I would now say, is about saving lives, and the work of theology . . . is saving work. First, it involves learning to see the ways in which false images of God, ourselves, and the world have bound us and taken away the life God intends for us. Second, it involves learning to know God as God is, as a healing God, and learning to know ourselves, individually and communally, as people who correspond with that God in whose image we are made. Third, it involves imagining a future that is consistent with the God we come to know.”

Interesting enough, much of the fresh thinking about Christian fundamentals is coming from Roman Catholic writers, albeit those who may not be favorites of the Vatican.

Ronald Rolheiser, O.M.I., does an excellent job of looking at Christian spiritual fundamentals in The Holy Longing: The Search for a Christian Spirituality, “a book for those searching to understand what Christian spirituality means and how to apply it to their own lives.” His other books, including Seeking Spirituality, The Shattered Lantern, and The Restless Heart, are worth reading as well, along with the newspaper columns that appear on his Web site (www.ronrolheiser.com).

The Franciscan Richard Rohr, author of Everything Belongs, Near Occasions of Grace, Hope Against Darkness, and others, has been a resource and guide for many seeking to navigate our new world. The Benedictine Joan Chittister is an outstanding translator of Christianity into today’s everyday life. Her In Search of Belief, on the Apostles’ Creed, is a classic; her Wisdom Distilled from the Daily is a compelling exposition of the wisdom that the sixth-century Rule of St. Benedict can offer to spiritual seekers today. A little more on the esoteric side is Diarmuid O’Murchu’s Quantum Theology: Spiritual Implications of the New Physics, which discusses quantum theory and the bearing it seems to have on profound theological questions.

Life-changing relationships It is my sense that many of the people I find these days who are attracted to the parish I serve, whether they be visitors, youth and adults in confirmation classes, or members of the settled congregation, are not really that interested in the Episcopal Church as a denomination; they are not just interested in learning a lot of biblical or historical facts. They are interested in discovering a relationship with God and how that can and will change their lives.

They are interested in how Scripture, Tradition, Reason, and Experience can work together to help them move forward on their journey of discovery. They are interested in finding real meaning for themselves, their lives, and the lives of their families.

Many of these people did not grow up in a church, or if they did, they did so in a church where faith consisted of mandatory, literal believing in the “facts.” Thus it is that such writers as Marcus Borg, Roberta Bondi, Brian McLaren, Ron Rolheiser, Richard Rohr, Joan Chittister, Diaruid O’Murchu, and others have not only helped me refresh my personal faith but also are helping me meet my people where they are, and together to make our journey into God.

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

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ggy,

Crosswalk

The POWER of METAPHOR From Literal to Literary: The Essential Reference Book for Biblical Metaphors, by James Rowe Adams. Scotts Valley, Calif.: Rising Star Press, 2005.

Reviewed by the Rev. Susan B. Heath Many of us who trade in words share James Adams’s childhood experience of a dinner table as apt to hold a dictionary as a butter dish or salt and pepper shakers. Like Adams, I credit the beginnings of my love of how words work and play to my father who fanned that flame in me. Of the stories Daddy told, my favorite is one about the delight he took in the mock boredom with which I asked, at about age seven or eight, “Why does everything hard come from two Greek words?” He was yet again decoding some word for my sisters and me. Knowing the origins of words and reveling in the complexity of how they are employed continue to thrill me.

Adams’s latest book, From Literal to Literary: The Essential Reference Book of Biblical Metaphors, is a treat for anyone who is curious about language, specifically,

of course, biblical language. Except for those with a complete mastery of Hebrew and Greek, this book offers an invaluable tool for any who would study the Bible.

Adams’s thesis is this: people who share a delight in the power of metaphorical language and what he calls the extended metaphor (that is, art, drama, music, dance, and poetry) are blocked from full participation in worship by the insistence of those who require all talk about God be literal.

Adams contributes greatly to the recovery of an understanding of the place of metaphor in open biblical dialogue. His book takes many of the key words used to discuss God, faith, and theology and traces their etymology as well as their occurrence in Scripture. This exercise reveals how much of what some folks read as literal actually has a metaphor or figure of speech as its origin. The result is a book with potential to stimulate meaty conversation. Reflection on such conversation prompts response and action— hallmarks of the Christian life.

For those who struggle with belief or unbelief this work is a welcome tool. Adams draws from his years as a priest teaching and preaching among people who long to bring their minds as well as their hearts to worship and the practice of faith. The book incorporates the scholarship and the wisdom of his tenure. A close reading bears witness to the healthy dialogue of those grappling with belief that is behind this book.

Because I was a seminarian in the church Adams

Epiphany 2006

Book Reviews

led years ago, I learned the back story on many crucial words like sin and Lord from him. Every baptism and confirmation class I teach benefits from my exposure to Jim Adams’s word studies. (Look up these two yourself in his new book; you will be enlightened.)

The Rev. James Rowe Adams is coming to Columbia, February 24-25, to speak on From Literal to Literary and to offer a workshop. See page 19 for details.

The book explores numbers of other words with like importance to the understanding of who God is.

Plumbing meanings and evolution, Adams brings a precision to the exploration of word study that informs the novice as well as the scholar. Best of all, his exercise calls others to precision and engagement in the ever important study of biblical texts. Those who make use of this resource will deepen their understanding of Scripture. More importantly, folks who make use of this resource will come away with a renewed or perhaps newfound love of Scripture.

Adams has written a book that underscores the essential place of metaphor in biblical language. His insights offer vitality to any serious student of God’s word.

—The Rev. Susan B Heath is former canon theologian, Trinity Cathedral, Columbia.

Get ready for some

AHA!

moments...

Books offer new insights, much delight

Since then, Schmidt has retired from the parish ministry after a 30-year stint, Life Lessons: From Alpha to Omega (Seabury Books, www.church publishing.org/seabury/); and Praises, Prayers and Curses: Conversations with and turned to writing full time. In the last few years he has produced three books the Psalms (Forward Movement Publications, www.forwardmovement.org), and recently was named editor and director of Forward Movement Publications.

He is also a former managing editor of the The Episcopalian. both by the Rev. Dr. Richard H. Schmidt.

The latest two books this prolific writer has produced are very different from

Reviewed by Nancy R. Duvall When the Rev. Dr. Richard Schmidt was the rector of St. Paul’s Episcopal Church in Daphne, Alabama, just outside Mobile, there were many people who paid a yearly fee to subscribe to that parish’s newsletter. Those lucky enough to be members were able to read Dick Schmidt’s monthly columns without paying, but so many others wanted copies that the parish was forced to charge in order to pay for the extra printing.

I was one who paid. Gladly paid. Each month brought pithy, honest, timely, and insightful writing that made you think more carefully about your faith and life around you.

one another, and very much alike. Both are easy to read and contain those “Aha!” moments when the reader understands exactly what the writer is saying because he or she has had similar feelings or experiences. One, Life Lessons, is a collection of important things learned, both as a parish priest and as a Christian in our modern world. The second contains a meditation for each of the 150 psalms, those “Praises, Prayers and Curses” (as the title would have it) sent up to a loving God. It is designed for daily meditation or might be used as a study in small-group life. In fact, the author recommends reading and studying the psalms in a small group.

—continued on page 18

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l s e v w a r i th T Paul...

The second missionary journey

By Furman Buchanan and Patty Willett

In June 2005 Patty Willett and Furman Buchanan, candidates for Holy Orders from the Diocese of Upper South Carolina and students at the School of Theology in Sewanee, Tennessee, participated in a course through St. George’s College, Jerusalem, entitled “St. Paul’s Second Missionary Journey.” They traveled along Paul’s route through Macedonia and Achaia (modern Greece) and studied the historical context into which Christianity was introduced in Europe. This photo essay offers some of the highlights of Paul’s travels and theirs.

I

We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis and from there to Philippi, which is a leading city of the district of Macedonia and a Roman Colony.

Acts 16:11–12 In Troas Paul had a vision of a Macedonian man who called out: “Come over to Macedonia and help us.” This vision marked the beginning of the Christianization of Europe.

t has been said that if it were not for Paul and a few others Christianity would have remained a small unknown branch of Judaism. Paul, the leading missionary to the Gentiles, had as his goal spreading the gospel across the whole of the Roman Empire.

In his lifetime Paul undertook three missionary journeys which, together with the letters he wrote, succeeded in making Christianity a universal religion, geographically as well as theologically.

The second missionary journey, narrated in Acts of the Apostles 15:40–18:23a, began ca. 50 A.D. in Syria. Paul’s traveling companion from the beginning was Silas. Together they crossed Asia, acquiring another companion, Timothy, along the way, and arriving eventually at the Aegean port city Troas.

The Egnatian Way, which connected Rome and the East Paul traveled this major east/west artery, busy with government officials, traders, pilgrims, the sick, letter carriers, sightseers, runaway slaves, fugitives, prisoners, athletes, artisans, teachers, and students.

He probably walked close to 15 or 20 miles a day.

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When [Lydia] and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” Acts 16:15 Paul meets Lydia and a group of God-fearing women outside the city limits of Philippi. It is the Sabbath, and the gathering is located in a “place of prayer,” beside a small river. Paul speaks to these Gentile seekers and Lydia’s heart is opened. She and her household are baptized—the first European Christians—and she urges Paul and his followers to stay in her home.

There is an important connection between Lydia’s hospitality and her openness to the good news of Christ. Her responsiveness leads to a Christian community at Philippi, of which her home becomes the spiritual center.

Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened. . . . Acts 16:26

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—continued from previous page

In Philippi Paul and Silas are thrown into prison as a result of Paul’s exorcism of a spirit from a slave girl who prophesies for pay throughout the cities of Macedonia. Unlike the welcoming and open Lydia, the slave girl’s handlers reject the apostles, dragging them to the authorities because Paul has stripped the owners of their ability to make money. It is the earthquake described in Acts 16 that sets them free.

Paul’s exorcism demonstrates God’s authority over the pagan gods that the Philippians worshipped and Paul’s prophetic gospel authority, which results in the conversion and baptism of their jailer and his household (Acts 16:33).

Epiphany 2006

“Athenians, I see how extremely religious you are in every way. . . .

The god who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands.”

Acts 17:22–24 Acts, like this mosaic, depicts Paul speaking mainly in public or in quasi-public places and impressing masses of people, both positively and negatively, by miracles and rhetoric.

From Philippi Paul traveled to Thessalonica (above), a city founded by King Cassander in 315 B.C. and named for his wife, who was the sister of Alexander the Great. The city was of great strategic importance, at the apex of the Thermaic Gulf and near the midpoint of the Egnatian Way. Pictured here is an archealogical site from the early Christian era.

The Romans realized the importance of the city and so designated it the capital of the Macedonian Province in 146 B.C. As a result of its central location, Thessalonica became a prosperous commercial and cultural center, one of the two most important trading centers in Roman Greece, the other being Corinth.

Pursued by angry Thessalonian Jews, Paul set sail for Athens. Acts indicates that while Paul was in Athens he argued in the synagogue and in the city square with passersby (Acts 17). This photograph shows the ancient agora (marketplace) of Athens in the foreground. This is likely one place where Paul debated with passersby, as well as with Epicurean and Stoic philosophers.

St. Luke’s account alludes to Paul’s speech at the Areopagus, an ancient court believed to have been located on the hill in the upper-right corner of this photograph, just below the Acropolis, at upper left.

Paul traveled from Athens to Corinth. According to the Acts of the Apostles, he lived there for a year and a half.

This photograph shows the ancient Temple of Apollo built in midsixth century B.C. This was a prominent cultic site near the center of the city. Perhaps Paul was remembering this site as he later wrote to the Corinthians, “Do you not know that you are God’s temple and that God’s spirit dwells in you?” (1 Cor. 3:16).

During Paul’s visit in mid-first century A.D, there was reconstruction still going on in Corinth. The city had been completely demolished (except for the Temple of Apollo, and a few other sites) by the Romans in 146 B.C. The significant construction work taking place might explain Paul’s use of some of the metaphorical language in his first letter to the Corinthians.

He wrote, “According to the grace of God given to me, like a skilled master builder I laid a foundation and someone else is building on it. Each builder must choose with care how to build on it. For on one can lay any foundation other than the one that has been laid; that foundation is Jesus Christ.” (1 Cor. 3:10 - 11)

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PILGRIMAGES GREAT & small

By the Rev. Timothy Dombek Since the earliest days of Christianity, pilgrimage has been a part of the devotion and sacrifice made in the practice and discipline of one’s faith. The act of pilgrimage didn’t start with Christianity, but Christianity took it to a new level, making it almost an art form.

Christians began making pilgrimages to Jerusalem very soon after the Roman Empire made Christianity the “legal” religion of the realm. The three oldest and most venerated places for pilgrimage for Christians have been Jerusalem, followed by Rome, and Santiago de Compostela in Spain. Obvious are the reasons for travel to Rome and Jerusalem, but what brings one to Santiago de Compostela, in the northwestern corner of Spain? The cathedral there is the legendary final resting place of St. James the apostle, one of the inner circle of Jesus’ disciples.

Centennial journey The year 2005 marked the centennial year for St. James, Greenville, and one way in which the church celebrated that special event was to make a journey to the shrine of our beloved namesake disciple in Spain. Our host and guide T h e botafumeir o , o r c e n s e r , was the Rev. Dennis Dewey, a nationally renowned biblical storyteller who shared with us the stories of James from Scripture as we made our ten-day pilgrimage last June.

Rather than follow only one of the ancient routes to Santiago, coming from France or Italy, we chose to make our way across Spain while directing our journey toward the famous pilgrim city. Our pilgrimage began in Barcelona, where we toured the old and new sections of the city and visited the church of La Sagrada Familia, the most famous building created by architect Antoni Gaudí, still under construction after more than 100 years. For many of us visiting this ornate, “warped Gothic” church with its colorful sculptures and rippling contours was the perfect beginning to this journey across Spain.

From Barcelona we visited the Shrine of the Black Madonna at Montserrat, a monastery carved out a mountainside near the western edge of the Catalan district.

From there we moved on to Zaragoza, an ancient Roman city where large pieces of a Roman wall still stand. Zaragoza is home to the Basílica de Pilar, one of the most prominent shrines to the Virgin Mary in Europe. Every evening we reflected on our day and heard another story about James from our biblical storyteller.

From Zaragoza we traveled to Madrid, our base for visits to El Escorial, the palacemonastery-mausoleum where Philip II of Spain ruled and where, in the Crypt of the Kings, nearly every Spanish monarch, beginning with Charles V (1516–1556), is buried, and to Toledo, one of the most important medieval and historical cities in Europe.

drive was long and winding as we entered the region of the country where some of Spain’s finest wines are produced. The weather became misty and rainy at times, our being so close to the Atlantic Ocean as we traveled along Spain’s northwest coast. Our sense of anticipation and excitement heightened as we approached the town, trying to imagine what pilgrims over the centuries must have felt as they finally closed in, with the Cathedral of Santiago in sight.

Although much of the area around the cathedral is dedicated to the fine art of separating your tourist dollar from your tourist wallet, it is still not hard to feel the presence of the Spirit in such a holy and sacred space. At the entry to the cathedral stands a pillar that hundreds of thousands of pilgrims have touched to mark the end of their journey; there is a handprint worn into the marble base.

The knowledge that hundreds of thousands of pilgrim hands have rested on this spot makes one aware of a profound connection with the stream of the faithful who over the centuries of have come to Santiago with a prayer or petition especially meaningful to them in heart and mind. The prayers seem almost palpable; the scope of the journey, the sense of communion are nearly overwhelming.

Inside the cathedral we enjoyed the rare privilege of seeing the botafumeiro, or censer, swung. Santiago’s censer has to been the largest at the Cathedral of St. James in the world, standing about a meter high. At the end of the Mass, two men carry it to the cathedral crossing and attach it to a long, thick rope that dangles from the vaulted ceiling high above the floor. About eight men then begin to pull on the rope, creating a sweeping swinging motion that propels the botafumeiro across the front of the altar, going deep and high into each transept. Back and forth it swings, engulfing the transepts and front of the cathedral in a cloud of sweet-smelling incense. It is only a few times during a month that the botafumeiro is used, so we felt very blessed to see it that day.

The destination Not all pilgrimages have to be to such exotic places as Santiago de Compostela or Canterbury Cathedral or Jerusalem or Rome. One can make a pilgrimage to any place that holds special spiritual significance—a physical place or a place within, a marker on one’s own very personal spiritual journey.

At St. James, Greenville, it is easy to view our preparations for Sunday worship and our journey to church week by week as an ongoing mini-pilgrimage. The church sits atop Greenville’s Piney Mountain and affords a lovely view east toward Taylors and Greer, and none of our members actually lives in the vicinity of the church. All must make the pilgrimage up the mountain to encounter God in our gathered community—which helps us remember that life itself is a pilgrimage whose final destination is meeting God face to face.

The final leg

The Rev. Timothy Dombek is rector of St. James, Greenville.

From Madrid we turned toward Santiago, stopping by Avila to visit the walled medieval city and see the places associated with Santa Teresa, the famous 16th-century mystic. We traveled to Salamanca, home of the oldest university in Spain, as well as one of the oldest in the world. Salamanca also has two cathedrals side by side, the old one begun in 1140 and the “new” one, begun in1513 and taking 200 years to complete.

After spending the night in Salamanca, we started on our final leg to Santiago. The

[Upon arrival at Santiago], the prayers seem almost palpable; the scope of the journey, the sense of communion are nearly overwhelming.

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opinion

A reader responds to Crosswalk for Pentecost II

Stewardship and “eating sustainable” Dear Editor: Thank you for the wonderful service you give to our diocese as editor of Crosswalk. The Pentecost I issue addressing Christian stewardship from multiple perspectives was particularly moving and thought-provoking. The beautiful cover picture by Suzanne Zoole reflected the compelling article on being a steward of God’s creation. However, I did see a striking omission from the list of actions Christians can pledge to take as faithful stewards of the earth.

Agribusiness is the largest polluter of our world’s clean water supply, and factory farms, places where animals are housed for meat, dairy, and egg production, are the worst offenders in the agribusiness industry. The much-publicized 1989 Exxon Valdez oil spill in Alaska dumped 12 million gallons of oil into Prince William Sound. But the relatively unknown 1995 New River spill in North Carolina released 25 million gallons of hog waste, killing an estimated 10 to 14 million fish and closing 364,000 acres of coastal shell-fishing beds.

Scholarly research shows consistently that it takes more than 2,000 gallons of water to produce a pound of beef from birth of the calf to processing the meat. To sustain a dairy cow for one day in an industrialized dairy requires 160 gallons of water. In addition to engaging in this extravagance, factory farms send noxious gases into the air and force millions of farm animals to live their lives in horrific conditions.

In the Crosswalk article we are called us to rethink our own daily lives—including what we eat. No matter what your personal dietary choices are, we can all be stewards by buying meat, dairy, eggs, and produce from small, sustainable farms. On these farms vegetables and fruits are truly organically grown. Animals, shown compassionate care throughout their lifetimes, are raised free of harmful hormones and antibiotics. The Carolina Farm Stewardship Association is an organization of more than 750 farmers, processors, gardeners, businesses, and individuals in North and South Carolina committed to sustainable agriculture and the development of locally based, organic food systems. You can go to their Web site (www.carolinafarmstewards.org) and find a listing of farms in your area. There you will also find links to farms that sell online. These products can also be purchased at local markets, produce stands, and health food stores.

The national Church’s Catechism of Creation, as well as General Convention’s Resolution D016 (The Protection of Animals from Cruel Treatment) and Resolution D070 (Water Policy), calls us as Episcopalians to abstain from meat, dairy, and eggs produced in factory farms and to eat plant foods that are grown organically. These foods are usually more expensive than industrialized meat and produce, but bearing the cost of “doing good” is what Christian stewardship is all about. If we choose to “eat sustainable,” Christians can make a major and significant impact in the stewardship of God’s creation.

Epiphany 2006

Bishop’s desk

FROM THE

—continued from page 2 A definitive rule of life as an effective, if not essential, way to live into the process of sanctification—that is, by the grace of God to grow in holiness. Christ gives meaning to our lives; a rule gives direction to our lives.

To live a disciplined rule of life is to live a committed life. It means that we have a daily duty, an obligation to do a sacred and good thing, to continue, with intentionality, our spiritual journey.

In these pages one may tools for continuing the journey that is our spiritual life:

1. Obtaining a spiritual director—one who helps us to be honest with and about ourselves and our relationship with God and neighbor. Your priest can help you choose an appropriate director. First guideline: a spiritual director should himself / herself also be under spiritual direction.

2. Developing a rule of life (preferably with the aid of a spiritual director) which (a) meets your needs; (b) is designed to nurture spiritual health, physical health—and a sense of humor about it all; (c) provide balance to life (which means to find freedom from the pressures of personal, family, and professional life which would prevent our heart and mind from being focused on the Lord); and, (d) to grow in the knowledge and practice of the love of God and of neighbor. A rule of life may include, in varying forms, any or all of the spiritual enterprises addressed in this issue. It should also include liturgical worship (sacramental and other corporate worship), biblical and other spiritual reading, personal prayer (in all its forms) and meditation, self-examination and confession, physical exercise, recreation, and entertainment.

At first blush this may seem to make life harder and more demanding. It is important to realize that a rule of life is to be devised not in addition to your present schedule, not on top of present demands and commitments, but rather it is a different way of living—it brings a balance to life that helps us respond to God’s call to holiness and to set and meet other calls with balance—which improves health in body, mind, and spirit.

Nor should we forget that sanctification is not a human work or achievement. Our “new and unending life” is God’s gift to us, which we do not, cannot, earn for ourselves. “And it is by God’s will that we have been sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10). Let us give thanks to God for that immeasurable gift, even as we strive to grow in holiness through balance.

Faithfully yours in our Lord,

Upper South Carolina VII

In God’s peace and love, Karen Harmon Good Shepherd, Columbia

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Snail’s Pace

continued from page 8

“Be still and know . . .”

I have walked the narrow lanes breathing the fresh mountain air. I have meditated in the backyard listening to the birds, and I have spent time enclosed in the solitude of my room. This haven offers me the opportunity to be good to me, be still, and listen for God’s voice. I am inspired by the folks I meet there and always come away prepared to seek new ways of being God’s hand in the world.

Treat yourself to one of the best-kept secrets in the Carolinas, just this side of Hendersonville . . . or, as some might say, just this side of heaven.

O God of peace, who has taught us that in returning and rest we shall be saved, in quietness and in confidence shall be our strength: By the might of your Spirit lift us, we pray you, to your presence, where we may be still and know that you are God; through Jesus Christ our Lord.

Amen.

Betsy Biega is a member of All Souls, Columbia

Miracles and holy ground

By Ned McMillan I don’t expect “neon signs” every time I visit The Snail’s Pace, although I have experienced dramatic epiphanies there. But I do expect to be grateful every time I’m there for what God has done for me since I started retreating to this special place located on holy ground.

My first visit in 1989 was the result of numerous suggestions from my counselor, a Presbyterian minister who persistently encouraged me to do something about my drivenness. I will never forget the peace I felt the first time I arrived at the Snail’s Pace, because it’s the same peace I feel every time I go there. And although I am still a recovering type A, at least I’m an A minus, thanks to God, The Snail’s Pace staff who have provided me with spiritual direction, and a parcel of land that is so holy that it affects me emotionally.

So, if you are interested in God, miracles, or living longer, I recommend The Snail’s Pace.

Ned McMillan is a member of Jamestown Presbyterian in Jamestown, North Carolina.

Aha! Moments

continued from page 13

As program chair for the Episcopal Church Women’s chapter at St. John’s, Columbia, I used the chapter on anger from Life Lessons along with a chapter from Kathleen Norris’s Amazing Grace for a program. They fit well together and allowed us to discuss our usual reactions when we are angry and the ways God reacts.

I can think of many other chapters which could be used in conjunction with other study guides or by themselves. The book begins with the topic of aging, which the author is highly in favor of, recommending that we cherish and enjoy the process. His chapter on silence is evocative and insightful. Silence can be a way to listen to God, or it can be an uncomfortable time filled with anxiety. Money is another topic Schmidt investigates as either a positive or divisive part of our lives. Zingers are the last thing upon which he comments. These zingers, or tart comments, which we sometimes don’t want to hear or should not be saying to others, can be helpful, even when they hurt—especially if we are able to be as honest with ourselves as Schmidt is in his discussion of the ones that have brought him up short. This is a book to which one can return again and again with its easy to read comments on a wide variety of emotions and situations we all encounter.

Praises, Prayers and Curses: Conversations with the Psalms is also a book which can be used helpfully for

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Photo: Larry Newton

study. If the psalms are read in five groups, as this book presents them, an adult Sunday School class might cover a section in six weeks or use a whole year to absorb them all. One of the points Schmidt makes is the necessity of reading the psalms slowly—very slowly. As a parish priest he and his vestry began each meeting with the reading and discussion of a psalm, with each person commenting on what they thought the psalmist was saying and what it meant to him or her. This exercise might well set a tone for the rest of the meeting which centers the group on what God would have them do, or it might help remind individual members that God is in charge. I highly recommend this book as a tool for individual or group mediation.

Dick Schmidt also is the author of Glorious Companions: Five Centuries of Anglican Spirituality. I hope that someday he will be able also to publish a book with commentary on the collects in our Prayer Book. I was privileged to be asked to read a manuscript in progress on this topic a number of years ago. One of the comments I frequently wrote in the margins was, “Dick, this is so powerful I am crying again.”

You may cry reading one of the two books reviewed above, but more likely you will laugh out loud, or recognize something that you, too, have experienced.

They are a delight to read, always practical and honest, filled with insights that are generally helpful and certainly thought provoking.

Nancy R. Duvall attends St. John’s, Columbia, but visits throughout the diocese with her husband, the Rt. Rev. Charles Duvall, retired bishop of Central Gulf Coast, who assists Bishop Henderson in Upper South Carolina.

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ON THE FRONT COVER

Bishop Beckham—contineud from page 3

A mighty force Bill took apostolic ministry very seriously. He led this diocese to Taiwan, where we built St. John’s School, now also the resting place of Bishop Wong. Then there were mission efforts in Guam. But this was just practice for his most extensive and successful mission effort in Cange, Haiti. Those of you who have visited there or seen pictures know the dramatic change that is still going on: a church and schools and a water system, better housing, clinics and a hospital, and now a program known worldwide for successful treatment of AIDS and new-strain TB. God brought together a mighty force. The Lafontants, the Episcopal priest at Cange and his wife; Paul Farmer, the gifted doctor and founder of Partners in Health; and Bill Beckham, who kept challenging us to give and to visit and to pray for our brothers and sisters in Haiti. I am thankful that the church bell given in honor of Bill and Harriet Beckham rings out over Cange and to nearby villages.

Wanting the best I’ve never known how Bill got involved with the Church Pension Fund. I know that he enjoyed messing with figures and no proposed diocesan budget reached the floor without his nonautocratic but successful massaging. I also know that he loved his fellow clergy and wanted the best for them. So the country Southern boy got on the plane to New York and met with all those financial wizards and church leaders.

They were not satisfied just to have him on the board, but made him the chair for a number of years. The Episcopal Church Pension Fund is clearly the leader among all churches and all secular pensions. Bill knew and was delighted that, in addition to the usual thirteenth extra payment at Christmas this year, there will be a fourteenth extra payment made in February. Not to worry, you not-yet-retired: this is a payment required by law because of excess profits.

An oak planted by God Bill to many of us was like an oak tree planted by God and a gift to all of us. He had deep roots reaching into the being of God. He endured much suffering: the death of many family members, the sadness about his son, his own physical problems. Bill was at times treated unfairly and was abused by principalities and powers. And not everyone in the Church embraced his faith or enjoyed his humor. But he lived and I think really believed that nothing in all creation will be able to separate us from the love of God in Christ Jesus.

He was steady. He was forgiving. He was loving. His life encouraged and inspired so many of us. Like a sacrament, his life was a visible sign that communicated to many the glory of God. The loss of his leg was a special hardship for him. There was a lot of pain, difficulty in getting around, and no more jitterbugging with Harriet. And they were good. Bill and I had a professor in seminary, Dr. Gibson. He was elderly but had a great love of life and enjoyed nature and long walks in the woods. But he had fallen arches and was somewhat crippled. In a lecture on the resurrection he said to us, “Gentlemen, I am looking forward to God giving me a body with no flat feet.” As Bill participates in the resurrection he will be given a spiritual body. I’m not sure what that is, but he will be able to walk in the presence of the Lord, he will be without pain, he will be able to dance again with great joy, and he will sing the praises of God. With all the company of heaven I always look forward to that moment in the Great Thanksgiving when we join with all the company of heaven—we join with our Bishop Bill in singing Holy, Holy, Holy, Lord God of hosts, heaven and earth are full of thy glory. Listen today and you may hear him singing along with us, his beloved family, his clergy and his people. Thanks be to God, thanks be to God, for Bishop Bill Beckham.

The Rev. Robert Riegel is canon associate for pastoral care at Trinity Cathedral, Columbia.

B R E A K I N G

news

—continued from page 2

Upper SC preacher to be featured on national radio The Rev. Mary Moore Roberson, associate rector of St. John’s, Columbia, will be the featured preacher on the

renowned radio program, The Protestant Hour / Day One, on Sunday, February 5, 2006. Roberson was selected by a distinguished Advisory Board headed by the Rev. Dr. Thomas G. Long, Professor of Preaching at Candler School of Theology, Emory University. Radio stations in South Carolina that carry the Day One program include: WBAW, 99.1FM, Barnwell (1:00 p.m.); WJBS, 1440AM, Holly Hill (TBA); WKDK, 1240AM, Newberry (8:30 a.m.); WISW, 1320AM, West Columbia (6:00 a.m.).

Be sure to tune in!

Epiphany 2006

Photographer’s notes

“The Road to Bethlehem”

By Robin Smith Perhaps one of the most moving photographs I have ever had the opportunity to make is the one I call “The Road to Bethlehem.” As we were traveling from Jerusalem to Jericho while on assignment in Israel, our guide, then dean of St. George’s College, pointed out an ancient road in the desert that is believed to be the road the wise men traveled on the way to Bethlehem to meet the Christ child. Whether or not it is the exact road is not the point of the photograph. What is relevant is what the photograph evokes— all the Epiphany stories that it brings to mind—the hymns, Scripture, children’s Feast of Lights services, and sermons that flood our memories.

What makes a photograph like this one come to life is the viewer’s pausing to consider “What star am I following?”—what exactly are my responsibilities in view of this revelation? This is a great opportunity to reach into one’s soul, find out what is really important, prioritize, and share some part of one’s life that can make a difference to all those with whom we come in contact.

One interesting observation a` propos of this photograph is that those who view the image from a Christian point of view find it a very moving; those who view it from a non-Christian perspective see just a big pile of sand.

What is involved in making a photograph like this?

First, you must see the image, then stop long enough to make the photograph. It does not matter what kind of camera you are using if you know what the camera is able to do and how to use the instrument to its full potential.

Then let your inner soul guide you to the image you wish to make. Shutter speed, f-stops, and lighting are tools of the trade, and the knowledge of how to use these tools is important. However, the main point is to share your soul using the medium of photography.

Artist and photographer Robin Smith is owner of PhotoVision in Columbia and a member of St. Martin’sin-the-Fields. Contact him by phone at 803.738.2121, or by e-mail to robin@artbyrobin.com.

The Rev. James Adams to speak in Columbia On February 24 and 25 the Rev. James Adams, Episcopal priest, author, and founder of the Center for Progressive Christianity, will offer a presentation and workshop at Gambrell Hall on the campus of USC-Columbia. Both events are sponsored by CADRE (Columbia Area Dialogue on Religious Exploration) and the USC Department of Religious Studies.

The February 24 presentation, which is free and open to the public and begins at

7:30 p.m., is based on Adams’s most recent book, From Literal to Literary: The Essential Reference Book for Biblical Metaphors. (See page 13 of this Crosswalk for a review of Adams’s book.)

On February 25, from 9:30 a.m. to 12:30 p.m., Adams will lead a practical workshop, based on his 30 years of experience as rector of St. Mark’s, Capitol Hill, in Washington, DC, entitled “Tools of the Trade.” Registration information is available at www.ecsssj.org/CADRE.htm or by contacting Ann Bright, 803.781.6390.

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Crosswalk The official publication of the Episcopal Diocese of Upper South Carolina

“Pilgrim, you do not walk the path, the path is YOU . . .”

—From a sign on the pilgrim road to Santiago, Spain Mar

Diocesan calendar

Feb 5

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

8-10 10-12

East Convocation Residency

1 6 6-8

April Ash Wednesday

2

Bishop’s visitation, St. Mark’s, Chester

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

8

DYLC Meeting, Newberry

Transitional Deacons’ Retreat/Examining Chaplains, Bishop Gravatt Center

Youth Ski Trip Weekend; Winterplace, WV 12

Bishop's visitation to St. Simon and St. Jude, Irmo

11

ECW Convention, St. John’s, Columbia

12

Bishop's visitation to St. Luke’s, Newberry

17 - 22 House of Bishops, Kanuga

Cursillo #104, Gravatt

24 - 26 Happening #55, Gravatt

16-19 19

Bishop’s visitation to St. Augustine of Canterbury, Aiken

20-22

Clergy Pre-Lenten Retreat, Gravatt

26

Bishop’s visitation to Nativity, Union

Episcopal Diocese of Upper South Carolina 1115 Marion Street Columbia, South Carolina 29201

26

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

29 - 31 North Convocation Residency

10 14,17 23

Renewal of ordination vows, Trinity Cathedral Diocesan House closed Bishop’s visitation, St. John’s, Columbia

25 - 27 Province IV Bishops, Kanuga 26 - 29 Province IV Synod 2006, Kanuga 28 - 30 Junior High Spring Retreat, Gravatt 29

School For Ministry Session Three begins

30

Bishop’s visitation, Christ Church, Lancaster

1

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