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C AT H E D R A L Q U A R T E R LY s SPRING/SUMMER 2021
Community BECOMING
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“BEHOLD, HOW GOOD AND HOW PLEASANT IT IS FOR BRETHREN TO DWELL TOGETHER IN UNITY.” ~ PSALM 133:1
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F E S T I V A L O F L I G H T S | By John August Swanson
TA B L E O F C O N T E N T S cover art | U P S T R E A M | By Dee Beggarly S 5 s
A Letter from the Dean by The Very Reverend Kate Moorehead S 7 s
Developing Christian Community by The Very Reverend Kate Moorehead S 15 s
Book Review of Ragged Company by The Reverend Dr. Linda Privitera S 19 s
Challenges of Life in Community Chapter 5 from The Rule of the Society of St. John the Evangelist S 23 s
Tokens of Trust – “God in Company” by Dr. Rowan Williams, 104th Archbishop of Canterbury
E M A I L . V I S I T. F O L L O W.
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O U R M I S S I O N Inspired by the love of Jesus, we are building the kingdom of heaven, where differing people live in community, serving God and each other.
A LETTER FROM THE DEAN
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This is the second revised issue of the Cathedral Quarterly. The response to the first issue was overwhelmingly positive. Thank you to all of you who reached out to support us, and thank you especially to the board of this publication for taking it in a scholarly direction. Reading this quarterly should not be like reading the newsletter or social media feeds; it should be something to savor, full of thoughts about God and how to follow Christ. The subject of the first revised Quarterly was Prayer. The subject of this, the second revised Quarterly, is Becoming Community. There will be seven such foci for the coming year and a half as we explore seven different aspects of the spiritual life: Prayer, Becoming Community, Giving, Worship, Service, Learning and Work. THE BASIC QUESTIONS WE ARE T R Y I N G T O A D D R E S S A R E T H E S E : • H O W D O W E P R A C T I C E O U R F A I T H ? • H O W C A N W E M E A S U R E O U R P R O G R E S S ? • A S THE CHURCH CHANGES IN THIS NEW ERA OF TECHNOLOGY, HOW CAN WE GROUND OURSELVES IN THE ANCIENT PRACTICES THAT HAVE SUSTAINED C H R I S T I A N S F O R C E N T U R I E S ?
It is my hope that these practices will give you something to hold onto. May God bless you and keep you as you practice your faith. In Christ’s love,
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“I DO KNOW THAT ONCE A PERSON TASTES A TRUE DISCIPLESHIP GROUP, I HAVE NEVER KNOWN A SINGLE PERSON TO REGRET JOINING. NOT ONE.”
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DEVELOPING CHRISTIAN COMMUNITY By The Very Reverend Kate Moorehead An excerpt from Find It: The Vital Signs of the Spiritual Life to be published by Forward Movement Publications (2022)
“Where two or three are gathered in my name, I am in the midst of them.” ~ Jesus A T T H E H E A R T O F G O D , T H E R E I S R E L A T I O N S H I P .
Scripture alludes to the fact that Jesus baptized in the name of three entities: Father, Son and Holy Spirit. These three, called The Trinity, are at the heart of our understanding of God. We believe that God’s essence is love and that in order to love, there must be a relationship not only between us and God, but somehow between God and God and between me and you, too. We cannot come to know God in total isolation. This is a radical thought, since some of the greatest saints were in essence isolated individuals, such as the Desert Fathers or Dame Julian of Norwich, who shut herself in a room attached to the church and lived her entire life alone. But even these solitary souls had people occasionally come to them for prayer or counsel, and they were aware of, and in a sense in relationship with, the world. The mind is tricky. It is very hard to battle the insecurities of the mind without a group of friends. My doctor friend says that there is an old saying in medicine: “Never worry alone.” We need one another to become the fullness of who we are called to be, to discern God’s will and to lead healthy lives. I love to think of the relationship between Jesus and his mother. In the gospel of John, they are at a party together. Jesus has long since reached adulthood and his disciples are with him so he must have begun to teach and preach, but his mom is also at the party. Now that must have been uncomfortable! And when the wine runs out, his mother says these simple words: They have no wine. Now Jesus knew exactly what she meant because he reacts to her. Woman, what have you to do with me? He asks. That translation sounds harsher today than it was meant. Every man called women Woman; don’t ask me S 7 s
why, but it was not an insult. Jesus is not being harsh necessarily, but he is clearly aggravated. She is pushing him to do a miracle, and he is resisting her. But Jesus does just what she asks. Maybe she gave him that mother look. Maybe she didn’t even have to look. But it was her nudge and her presence in his life at that moment that brought him into the fullness of his ministry in the gospel of John. Now that is the kind of relationship I am talking about, when someone else helps you become who you were meant to be. And here he was the Son of God, and he still needed a nudge!
LINING UP FOR COVID-19 VACCINATIONS
How much more do we DESPERATELY need one another. And the hardest part of being a parish priest is to know just how profoundly and deeply people could be fed by just talking to each other once a week, but they claim to be too busy or just don’t want to commit. On Sundays, I will look out at the pews and see people sitting close to one another: a set of parents whose adult child committed suicide sitting close to another couple whose adult child also died. And they don’t even know the wounds that they share! They don’t even know how they could care for one another and walk alongside one another if only they discovered each other. But they will tell me that they
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don’t have enough time. What could be more important? What could be more worth the time? I do know that once a person tastes a true discipleship group, I have NEVER known a single person to regret joining. Not one. It is that good. But in order for a small group or discipleship group to truly be a holy relationship, or the other word we use is community, it must have certain specific ingredients. First of all, any group must be confidential. There can be no gossip or sharing of personal information. This boundary must be upheld, or the group will wound itself. There can be no truly honest sharing or vulnerability without this very important protection. All must agree and maintain this confidentiality. Secondly, the group must meet regularly at a set time. And all must attend. Attendance has to be a top priority. There cannot be continuity if people do not make this commitment. The time must be protected, stable and sacred. Everyone in the group needs to be able to count on this. This is where temptation rears its ugly head once more. Amidst the busyness of life, our minds will play tricks on us and convince us that getting our hair done or making an appointment at the dentist is more important than our group time. We must be strong and trust that this time is sacrosanct. We must make a covenant with our group members for the group to be a top priority in our lives or it will not work. There is no other option. The group time must center around God. In other words, it cannot be just about sharing your lives. God must be an integral part of the conversation each week. We must agree to support each other in our life with God. What has God called you to do? What is God saying to you? These are the questions that must be addressed. For more guidance on meetings and structure, the best recommendation that I have is Rev. Christopher Martin’s book, The Restoration Project. For more discussion of the vows, Rev. Martin’s book With Gladness is also a good choice. Let me make this crystal clear. I do not believe that it is possible to discern God’s will for your life without a group or community to assist you. You simply cannot do this alone. It is impossible. It is like a dog trying to lift itself up by pulling on its tail. You don’t have the perspective or ability to see yourself clearly; it is just the state of S 10 s
the human being. We need one another. We were meant to live in relationship. Only in relationship can we reflect the image of God, who is relationship. Groups have such diversity. They can center around reading, formation, study or poetry. They can center around crafts, painting, cooking or exercise. The only important thing is that there is an opportunity for communication about the spiritual life of each individual each week and that there is some kind of prayer involved. Someone can read a prayer, you can pray spontaneously, or just sit in silence, but it is important to pray together. Small groups are like blind dates. Try each other out. You may not be a good fit, and that is ok. Some groups bond for life. Others meet for a season and then disband and still others are mysteriously like oil and water and simply don’t work. All of that is fine. Just let the Spirit move and follow your instincts. And if a group doesn’t work out, don’t give up. Try again, just like you would try another blind date. You will find your people, or the people that God has chosen to walk with you for a while.
Once a group is up and running, it will take on a life of its own, and you will learn what it means to be in community. In a way, small groups are most like what Jesus experienced with the disciples. Church was originally very small. Twelve and Jesus. So, start there. God is so present there. I recommend no more than four or five if you plan to meet for one hour once a week. Any more than that, and you will not have adequate time to share and to know one another. Any less than that and you will not experience the breadth of community. Find your sweet spot. And if you get too large, make the decision to split in two. I know that this is hard, but it is essential that each individual have the time and full attention of the group or God’s work cannot be adequately accomplished. Personal gratification or pleasing others must come second to the boundaries of an effective community group setting. Please be firm about this. Have the courage to limit your numbers but do not reject anyone who wants to group with you without giving them another opportunity to meet with others. There S 11 s
G R O U P I N G O F H Y D R A N G E A S | By Heather Lawson S 12 s
should be no rejection, only redirecting into other groups. God wants all of us to gather. There may come a time when a person is introduced to a group and that person cannot abide by the rules of confidentiality, or that person simply cannot share appropriately and give others a chance to share. In this case, one of you must take the role of facilitator and address this person’s behavior. If the behavior doesn’t stop, it may be that the person cannot be part of the group. This can be very hard, but no group should sacrifice itself for any one individual, and if one person is dominating every week with personal issues or concerns to the point that others cannot share, that person must be reined in or leave. Jesus speaks very clearly about group dynamics, reconciliation and eventually even departure in the gospels. One individual who cannot behave must not sabotage an entire community. Groups must be protected as one would protect an innocent child. Boundaries and appropriate behavior are necessary for the group to thrive. And just like individuals, groups can become ill and even infectious if the boundaries of confidentiality, sharing and acceptance are not upheld. Remember that we are in a spiritual battle here and sometimes the darkness must be fought head on with the appropriate kinds of facilitation and direction. Do not be afraid to stand up for health and the safety of all members, both psychologically and spiritually. Remember that Jesus had to walk away from people. He had to say no when people would not listen or let themselves be healed. Jesus tells us how to address issues within a community, and if a person cannot be reasoned with, then they must be sent away. This is not cruelty but simply placing the welfare of the group over any individual. To do otherwise is to sacrifice God’s will for community in order to please or placate one person. This doesn’t help the person or the community. Boundaries are vital for sustaining community. Without them, we become slaves to niceties and the community drowns. Learning how to be in Christian community is by far the most neglected and forgotten part of the Christian life. Jesus chose to minister alongside his disciples. He did not do this alone. Do not neglect this important part of the spiritual life. The Christian journey is not complete without it.
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“HIS WRITING IS LYRICAL; HIS CHARACTERS EARN BOTH OUR SYMPATHY AND OUR RESPECT, NOT ONLY FOR THEIR ENDURANCE BUT ALSO FOR THEIR COURAGE. HIS MEDITATIONS INVITE ME TO VALUE THE INSIGHTS OF ABORIGINAL CULTURE AND COMMUNITY PRACTICES.”
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R AG G E D C O M PA N Y By The Rev. Dr. Linda Privitera
the indigenous writer Richard Wagamese, author of Indian Horse, tells the story of a small community of homeless people in his novel Ragged Company. During a particularly cold, but not unusual, Arctic cold snap four companions seek shelter and warmth by going to the movies. Often choosing films whose names they like, their insights are enlightening and perhaps surprising. In the theaters, they meet a former journalist who is also seeking warmth and companionship, and he is enfolded into their company. He is not homeless, although he had lost a sense of being at home in his life.
WELL KNOWN IN CANADA,
We often see the homeless as a group, a plight in the human condition for which we pray on a regular basis; we often have no idea of their stories, their hopes and dreams, how they are anchored in practices that we would identify as the basis for community. We find their lifestyle off-putting, their behaviors unsettling, their appearance unwelcoming. So, it is with appreciation, that I recommend this book to you. It takes some education to move beyond stereotypes and to see with new eyes; at least that is my experience. Wagamese, who died at 61, was a respected author who chronicled his own experience within the Ojibway people of Ontario. His parents, products of the residential school system of trauma, abandoned him, and he lived for a time as a foster child; later he was himself homeless due to drugs and alcohol. Writing became his path to growth and understanding. Reclaiming his lost culture and sharing that became a part of his healing. Medicine Walk and Embers are books of his that companioned me as I served on a parish truth and reconciliation committee here in Ottawa. I learned about his practice of seeking wisdom, claiming forgiveness and truth telling. His writing is lyrical; his characters earn both our sympathy and our respect, not only for their endurance but also for their courage. His meditations invite me to value the insights of aboriginal culture and community practices. His title, Ragged Company, helps me see the discipleship community of Jesus, especially in the early weeks and months after his death. How they sometimes fled community and then returned to it, how fear kept them behind locked doors, how power from beyond themselves put them on the path to a new way of life. In the book of the Acts of the Apostles we hear how all things were held in common and all needs were provided for out of the solidarity of a common witness. When the homeless community in this novel comes into a S 15 s
bit of money their first response is generosity not hoarding. Because they do not have driver’s licenses or health cards, they need help from their journalist friend whom they nickname Rock. Gradually the reader is shown the traumas that led the characters to a life outside walls. All become more whole through their community; they could not have recovered their sense of dignity and purpose without those around them. In this novel, I saw the baptismal covenant lived out. I saw the traces of the Holy in moments of transformation. “Manitou Nodin. The Spirit Wind. That’s what the Old Ones say blows across Creation when a great truth is revealed. Maybe not so much the big mystical kind of truths, because they are only shown once in a great long while, but the simple heart truths of simple men and women leading simple lives, the kind of truths that are told in darkness, in quiet rooms or on verandas in the dusk. That’s when Manitou Nodin comes. That’s when the energy of life is released, and the breath of Creation blows across the face of everything. It’s a giving back wind. Giving back the breath of life to chests tightened through the years. Giving back the flow, the spiral of energy that connects everything, to a life lived in slow motion or none at all. Giving back relief, salvation, some say Grace, the Ojibway call it. You can hear it if you listen hard enough. It starts with the heaving of a sigh, the push that delivers truth to the world, and continues through the rattle of speech along the vocal cords – moving the air; pushing it, becoming the breeze – and changes suddenly, becoming the wind in the branches, the soft swish of clothes on a line, a sound carried from miles
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away. It becomes alive in the world.” It is breathing the Holy Spirit into the lives of frightened disciples in an upper room; it is pushing into those gathered for Pentecost. It blesses and empowers community. I saw how these friends were sustained by deep commitment to each other’s wellbeing. I saw how they offered wisdom from the traditions and experiences that had shaped love in their lives. I was blessed to see how the author gave us people in our communities that we might not have seen as those who try to live into wholeness. I did not want to finish the story, and perhaps I don’t have to…maybe I will see these people again. Or just maybe we are all a bit of a ragged beautiful company ourselves.
E U C H A R I S T | By Fr. Sieger Köder S 17 s
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“WE ARE GIVEN TO ONE ANOTHER BY CHRIST, AND HE CALLS US TO ACCEPT ONE ANOTHER AS WE ARE. BY ABIDING IN HIM, WE CAN UNITE IN A MUTUAL LOVE WHICH GOES DEEPER THAN PERSONAL ATTRACTION.”
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THE CHALLENGES OF LIFE IN COMMUNITY Chapter 5 from The Rule of the Society of St. John the Evangelist
The Society of Saint John the Evangelist (SSJE) was founded in the parish of Cowley in Oxford, England, by the Reverend Richard Meux Benson in 1866. SSJE was the first stable religious community of men to be established in the Anglican Church since the Reformation. Our order came to Boston in 1870. For many years SSJE also had houses in Scotland, India, South Africa, Japan and Canada. Now, the Brothers of the North American Congregation live at the Monastery in Cambridge, Massachusetts, near Harvard Square, and also keep a rural retreat center, Emery House, in West Newbury, Massachusetts. The Brothers live under a Rule of Life and, at profession, make vows of poverty, celibacy and obedience. EVERY CHRISTIAN IS CALLED TO LIVE IN COMMUNITY AS A MEMBER OF THE CHURCH. Christ and his wisdom draw each disciple into that particular expression of community which will be the best meaning of his or her conversion. Our way of life in this religious community is one of many expressions of the common life in the body of Christ. We can be confident that Christ has called us into our society because he knows that the challenges and gifts it offers are the very ones we need for the working out of our salvation. The first challenge of community life is to accept wholeheartedly the authority of Christ to call whom he will. Our community is formed by the natural attraction of like-minded people. We are given to one another by Christ, and he calls us to accept one another as we are. By abiding in him, we can unite in a mutual love which goes deeper than personal attraction. Mutual acceptance and love call us to value our differences of background, temperament, gifts, personality, and style. Only when we recognize them as sources of vitality are we able to let go of competitiveness and jealousy. As we actively seek to grow, and discern which men are being called into our society, we must ardently seek for signs that God desires to increase our diversity and culture and race. S 19 s
We are also called to accept his compassion and humility the particular fragility, complexity, and incompleteness of each brother. Our diversity and our brokenness mean that tensions and friction are inevitably woven into the fabric of everyday life. They are not to be regarded as signs of failure. Christ uses them for our conversion as we grow in mutual forbearance and learn to let go of the pride that drives us to control and reform our brothers on our own terms. The Society’s dedication to the fourth gospel draws us to see reflected in it certain values which we especially take to heart as we
M O D E R N M A R T Y R S | the Great West Doors of Westminster Abbey S 20 s
live in community. In John’s Gospel, the community of disciples is portrayed as a circle of Christ’s friends, abiding in him in obedience and love, and depending on the Advocate who leads them together into the truth. In this portrait, we recognize an implicit critique of the tendency for communities to harden into institutions, and for officialdom to replace the spontaneity of mutual service. Our faithfulness to our calling will be seen in the ways in which we fearlessly subject our life to hard questions in the light of the gospel, resist inertia and rigidity, minister to one another generously as equals, and stay open to the fresh inspiration of the Spirit.
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“SO A WELL-FUNCTIONING CHRISTIAN COMMUNITY IS GOING TO BE ONE IN WHICH EVERYONE IS WORKING STEADILY TO RELEASE THE GIFTS OF OTHERS.”
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G O D I N C O M PA N Y By Rowan Williams, an excerpt from Tokens of Trust p. 105-112 AND I BELIEVE ONE CATHOLIC AND APOSTOLIC CHURCH
Breathing the air of Christ, Christ becoming the ‘atmosphere’ in which we live- to borrow the language of a great New Testament scholar, C. F. D. Moule – isn’t only about being in a state of peace but about being in what some would call a ‘dynamic equilibrium.’ Our peace is what it is because it is a flow of unbroken activity, the constant maintenance of relation and growth as we give into each others’ lives and receive from each other, so that we advance in trust and confidence with one another and God. So it is that when the Creed moves us on to speak about believing in the Holy Spirit, it also moves us on to speak about our confidence, our trust in the Church. For some, this feels awkward. Surely, we don’t believe in the Church in the sense that we believe in God or in Christ? It’s a fair point; and in fact, it’s already there in the original Greek of the Nicene creed, which says literally that we believe the Church. The Church is indeed not another reality on the same level as the Father, the Son and the Spirit. But it is a community we can trust. Just as we can trust God because he has no agenda that is not for our good, so we can trust the Church because it is the sort of community it is, a community of active peacemaking and peacekeeping where no one exists in isolation or grows up in isolation or suffers in isolation. The slogan of the Church’s life is ‘not without the other’; no I without a you, no you without a we. Yet that doesn’t mean that the identity of the Church is a ‘herd’ identity, with everyone’s individuality submerged in the collective. The difference between I and you remains real difference – otherwise there would be no challenge about it. You may have noticed that few churches are characterized by drab sameness; when people try to create a herd mentality in the Church, whether in a local congregation or in a wider institution, it tends to break down dramatically, sooner or later. So, believing in the Church is really believing in the unique gift of the other that God has given you to live with. The New Testament sees the Church as a community in which each person has a gift that only they can give into the common life. We Christians are so used to the imagery the Bible uses, especially the great metaphor of Christ’s ‘Body’, that we forget just how radical and comprehensive is the vision of a community of universal giftedness. The ancient world had sometimes used the image of the body to describe a society in which there were different functions, a very natural use for such language. But it was left to Christians to reconceive this in terms of different S 23 s
gifts, and to draw out the further revolutionary implication, that the frustration of any one member is the frustration of all – because then there is something that is not being properly given. Someone has not been granted the freedom to offer what only they can give to the whole. When St. Paul speaks about the Church as the Body of Christ, especially in his letters to Christians in Rome and Corinth, this is what is at the forefront of his mind. The Church is a diverse community, but its diversity is not just a natural diversity of temperaments or preferences – we trivialize the idea if that’s all there is to it. It has a diversity of gifts given by the Spirit, a diversity of relationships with God, we might say, out of which come divine perspectives on God and diverse ways of making God’s work real for each other. And this is an intensely practical and moral principle – indeed you could rightly say that for St. Paul this was where all Christian morality started. Look, for example, at the Second Letter to the Corinthians (chapters 8 and 9), where Paul is writing about the question of the relative wealth and poverty of different churches. Some have more than they need, others don’t have enough. This means that some are being frustrated in what they are free to give. So, Paul says to the wealthier churches, ‘Equip them from what you don’t need; and who knows? They may be able to give to you in due course.’ It’s a very basic and simple application of a principle that permeates the whole of Paul’s vision. If you have a gift, it’s there so that you can help another to become a giver in turn. God’s gift makes givers. But notice too how the converse works: later in the same letter, Paul speaks about his own experience of being made to suffer when other Christians are made to suffer. ‘Who is weak, and I am not weak?’ he asks. When another Christian is frustrated, held back from growing, Paul too is held back. We grow only together. It is, incidentally, a powerful indication of what is new and mysterious about the role of ministry in the Christian community. The apostle, the public witness of Jesus’ resurrection, who directs the thoughts and prayers of the Church, is the one in whom the porous boundaries of life in Christ are most pronounced, the one who senses most acutely both the joy and the pain of other believers. The apostle’s ministry is thus not essentially one of control but one of literal compassion, suffering with, and congratulation, rejoicing with. That is something to ponder for those of us who hold ‘apostolic’ roles in the Church; it should not be like the priesthoods and hierarchies of ancient religion, because it is to do with inhabiting the common life with a particular intensity, so that the minister can point with authority to what is basic in this common life. Being a Christian priest or minister isn’t about managing religious technology for an S 24 s
uninstructed public, but about witnessing to the distinctive character of a common life in which each depends on all. So, a well-functioning Christian community is going to be one in which everyone is working steadily to release the gifts of others. And this is not for the sake of some abstract self fulfilment: the Christian community is not a place where everyone is crying out, ‘Get out of my way so that I can exercise my gift’ (though the phenomenon is not unknown…). In the context of the ‘Body’, the gift of each is inseparable from the need of each. The giver has to understand both how the gift is to be given into the common life and has to be aware of what the common life and the obstinate reality of others must give for one’s own life to be real and solid. What you could call the ‘density’ of relationships in the Church has to do with the attention that everyone is called to, attention to yourself, to each other and to the whole complex in which God is at work. Once we have grasped that the gift of each is unique, we have to learn equally that the need of each is unique and is just as much to do with God. C. S. Lewis once famously described a ‘charitable’ person in these terms: ‘She lived for others; you could tell the others by their hunted look.’ We can think about our gifts as though they licensed us to impose what we had to give; we can think about our gifts as though we had nothing to receive; and we can think about our needs in dependent and immature ways. But the solid reality of a really functioning Christian community is like that of a good marriage in which mutual attention, giving and receiving, enjoyment and sacrifice are tightly woven together, as both realize that there is nothing good for one that is not good for both, nothing bad for one that is not bad for both, that fullness of life is necessarily a collaborative thing. Church history or no church history, we need moments when we can say, ‘that’s what I mean by church.’ And so when we try to think through just what it is we are trusting or believing when we say we believe the church, we need two things. First, we need a way of thinking about the church that allows us to say that on certain particular occasions, when the Christian community is doing certain particular things, we know that this is what the church really is, independent of our successes and failures, our efforts or our laziness. We need to be able to tell stories of the unexpected points at which the church comes through. In addition to the regular, theologically defined moments when the church is supposed to be just the church, it helps to have the flashing out of this in specific bits of human experience. Just as, earlier on, we were noting how language about God only comes alive when we can tell stories of human lives in which we can see what ‘God’ actually means, so also with the church.
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WAY S O F B E I N G C O M M U N I T Y Please visit our website jaxcathedral.org for more information on these and other offerings. SUMMER WORSHIP HOURS Every Sunday, begins May 30, In-Person, Socially Distant 8 and 10 a.m. FAITH FORUM Sundays at 9 a.m. on Zoom Summer Series: Listening for God begins June 6 Where do you listen for God? This class will guide you into listening for God in the sounds of your own culture and in the most unlikely places including contemporary American literature. ART AS SPIRITUALITY Poetry, Portraits and Personalities in Pentecost Led by Linda Privitera and Joe O’Shields Thursdays, June 3 – July 15 at 7 p.m. on Zoom Join Joe and Linda for an exploration of Biblical persons in scripture, poetry and art. Explore, with some humor and fresh insights, the spirit moving between us as we expand our understanding of some familiar stories. Eve, Mary, Hagar, and others. CATHEDRAL READS Monthly, 1st Thursday at 3:30 p.m. on Zoom A book study led by various members of the Cathedral congregation. Some of the books are written by the guest author to be featured in upcoming EBA Conversations and some are written by other contemporary writers and theologians.
Save the Date A FOURTH OF JULY BBQ Sunday, July 4 RALLY DAY Sunday, August 29 S 27 s
CONTRIBUTORS The Very Reverend Kate Moorehead, Dean, St. John’s Cathedral The Reverend Dr. Linda Privitera, St. John’s Cathedral Dr. Rowan Williams 104th Archbishop of Canterbury The Society of St. John the Evangelist North American Congregation, Boston, Massachusetts CATHEDRAL QUARTERLY EDITORIAL BOARD Owene Courtney The Reverend Gregg Kaufman Joe O’Shields The Reverend Dr. Linda Privitera Nancy Purcell ADVISORS The Reverend Dr. Bob Dannals The Very Reverend Kate Moorehead
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“OUR CAPACITY TO CHOOSE THE PATH OF FAITH AND HEALTH EMANATES FROM THE QUALITY OF OUR SPIRITUAL FITNESS. THIS FITNESS INCLUDES OPENNESS TO THE SPIRIT IN PRAYER, BEING A COMMITTED AND PARTICIPATING PART OF A FAITH-FILLED FELLOWSHIP AND BEING GROUNDED IN SCRIPTURE AND SACRAMENTS.”
~ THE REV. DR. BOB DANNALS
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