A Home We Build Together

Members of the Class of 2010 from The School of Theology 

with Br. Ron Fender, BSG.

What do graduating senior seminarians from the School of Theology, a Gregorian monk, and a house for homeless men have in common?  The answer, the Body of Christ.  Members of the Class of 2010 from The School of Theology, The University of the South partnered with Br. Ron Fender, a monk in the Brotherhood of Gregory the Great, to help furnish the new Brandenburg Chapel at the House of All Souls in Chattanooga.  The seminarians designed and constructed an altar and furnished all the necessary items for worship in the new space.  Senior Chris Caddell (Diocese of West Texas) was the designer and carpenter for the project.  "Building this altar was a gift of love to help this new community become a family."  Caddell notes, "I am so honored that our class was able to help in a very meaningful way." 

Brother Ron has been tending and washing the feet of the homeless in Chattanooga for the past seven years as his ministry.  He serves as a case manager at the Community Kitchen, a Chattanooga refuge for the hungry and homeless.  He has been featured on National Public Radio's Weekend Edition, which was chronicling the stories from main street USA. Inspired by such projects as the Brother Bernard Fessenden House in Yonkers as well as Common Ground in New York City, Brother Ron sought to build an intentional community to house homeless men using a monastic model to instill community.  Brother Ron discovered in his time at the Community Kitchen that many who completed recovery programs and who were eventually placed into apartments as a way to rebuild their lives, quickly fell back to street life.  Fender notes that, “putting a homeless person in an isolated room or apartment without supportive services, or even furniture or household goods makes no sense whatsoever… the most successful model for ending homelessness is to create community for the homeless.”  Brother Ron is doing just that.

With a grant from The Rosewood Foundation, a new house in Chattanooga was constructed and named the House of All Souls, a clear statement that this house that has brought together eight homeless men along with Brother Ron is a home for all.  The Brandenburg Chapel is named in memory of Edward Brandenburg, a homeless resident of Chattanooga who inspired Brother Ron to begin the whole project.  Brandenburg died in 2008 and so All Souls is a living tribute to his vision and ideal of what a home should look like.  At the foot of the altar rests Brandenburg's brick memorial.  The new residents were screened and agreed to live in this intentional community and continue in their recovery programs.  This new family offers mutual support and love centered on Jesus Christ. 

"All it takes is to spend five minutes with Brother Ron," notes seminarian Br. Chad Krouse, OPC (Diocese of Southern Virginia), "and you will feel the presence of the living Christ through his work and ministry in Chattanooga."  For the seminarians, it was important that their senior class gift go out into the world for mission.  Reactions from Br. Ron and the men of All Souls were powerful and inspiring for this future class of ordained ministers.    


P.S.  I made the candlesticks and altar missal stand.  And yes, there is an icon of Our Lady of Walsingham in the new chapel.  ;)   

Desert Spirituality, A Lenten Class

Today at Saint Paul's Episcopal Church in Chattanooga, TN, I led an Adult Education class on desert spirituality.  Originally the class was to take place at the start of Lent, but scheduling conflicts caused me to move towards the end. Knowing that it was a big topic and time a significant factor, I plowed ahead to do the best that I could do.  

For a long time, I have wanted to teach spirituality and contemplative prayer in the Episcopal Church.  I have long felt impoverished in my own upbringing in the faith by a serious lack of Christian education in this important area for discipleship.  Needless to say, one class on a Sunday morning only begins to scratch the surface.  Alas, I was grateful for the opportunity to broach the subject.    

The basis for the class was a reading of Henri Nouwen's The Way of the Heart, a primer for contemplative prayer by gleaning from the life of the fourth century desert mothers and fathers.  Here are some of my notes.  The page numbers refer to my copy of Nouwen's book (New York: Seabury Press, 1981).    

___________________________________________________

A Brief Overview of Desert Spirituality
The Christian life has its many trials and temptations.  We struggle in our daily lives with the temptations for better jobs, material possessions and wealth, and the ultimate pursuit of happiness.  The culture today shares this with the late Roman world of the fourth century.

With the toleration of Christianity under the Edict of Milan in 313, the narrow door that Jesus spoke of was flung far and wide, opening the gates to thousands of new Christians.  The Church no longer faced bloody persecution from Rome.  With this peace and growth came a prevailing sense that the Christian standard was deteriorating, the faith was becoming too common and lapsed, so it seemed.

Monasticism appears on the scene in the fourth century as an impulse to reform the church from the relaxed standards of the Christian life.  Subversive to the culture of material wealth and power, life for the desert fathers and mothers was a search for solitude in the wilderness of Egypt to find a deep, abiding union with God in Christ.  Their testing was to renounce the world's priorities in search of the richness of Christ founded upon a strict dedication or rule of life. 

Nouwen's The Way of the Heart  

In classic Nouwen form, The Way of the Heart presents five short chapters with straight-forward reflective insights into the spiritual tradition that grew out of the desert in the fourth century.  It is a misreading of Nouwen, here, to see the interior life and growth through silence apart from ministry within the Kingdom of God.  Nor, however, is this implying or espousing the Platonic ideals of mind/body dualism, or the Manichaeism heresy. 

Desert spirituality is quite clearly a primer for discipleship which Our Lord calls and invites us all to live.  The result of desert spirituality in practice is a well-spring of compassion, a capacity so widened by transforming silence that we are able to bear one another's crosses in solidarity with Jesus Christ. 

Class Outline

I.  Opening Silence and Prayer

II. Overview of Desert Spirituality

·       flee, be silent, and pray, the three main ideas of desert spirituality.

III. Prologue

·      What is required of us as ministers of the Gospel in our day (pg. 12)

·      Subversive Prayer, the actions of the desert fathers and mothers subverted the established culture

·      Romans 12:1-2 "I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect."

·      New kinds of martyrs, witnesses against the destructive powers of evil and witnesses for the transforming power of Christ.

IV. Solitude

·      Thomas Merton (p.21)

·      Society as molding us for seductive powers

·      Take a look at our own weekly routine in order to see our priorities

·      Two main enemies of the Spiritual life: anger and greed

·      The Furnace of Transformation

·      "My soul 'too cramped for you to enter it--widen it out." St. Augustine's Confessions

·      Jesus' Temptations in the desert

·      Matthew 9:9-13   "As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’ And he got up and followed him. And as he sat at dinner in the house, many tax-collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax-collectors and sinners?’ But when he heard this, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means, “I desire mercy, not sacrifice.” For I have come to call not the righteous but sinners.’"

·      Dying to the false self

·      Spirituality and Ministry meet in compassion

V.  Silence

·      Have words lost their power?  Is language our only ability to communicate with God?

·      What value does our culture place on silence?

·      What value does our worshipping community place on silence?

·      What would our lives look like without distractions?  What would our ministry look like?

·      "Silence is the home of the word."  Nouwen

·      "God's first language is silence, everything else is translation" Thomas Keating  

·      John 1:1-5   "In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it."

·      Vincent van Gogh (p.55)

VI. Prayer

·      How does silence manifest itself in prayer?

·      How does this square with community prayer and worship?

·      "Arrow Prayers" (p.80)

·      Via Negativa or the Apophatic tradition

The Last Anchorite Part 2

The Last Anchorite Part 1

After delving into the ancient world of St. Anthony and meeting the present-day anchorite, Fr. Lazarus in James Cowan's book, Desert Father: A Journey in the Wilderness with Saint Anthony, I went searching for more.  I came across a short documentary film (less than 20 minutes), "The Last Anchorite," which I commend to you.  Because of the time constraints on YouTube, the video is divided into two sections.

You will encounter the expanse of Mount Colzim where the cave of Saint Anthony rests as well as peek inside Saint Anthony's Coptic Monastery.  Hear the wisdom of Fr. Lazarus.  No commentary, I think, is needed.  

The Monastery of Saint Anthony

Here's an interesting look inside the Coptic Orthodox Monastery of Saint Anthony in Egypt, one of the oldest monasteries in all of Christendom.  Built around 356, the monastery is the burial site of St. Anthony.  The monastery sits at the base of Mount Colzim, the mountain which holds the cave of Abba Anthony.

Extensive renovations have been underway at the monastery for the past 8 years.  The news agency, Zenit, carries an interesting article concerning the renovations at this ancient holy site.  Click here to go read the article.

Hungry For Change: Food, Inc.

The documentary film, Food, Inc., came out this fall and is the work of filmmaker Robert Kenner.  I rented it last night on i-Tunes and was captivated.  Think you know the real source of your food?  Do you know how many products in the grocery store contain corn or corn-related by-products?  Do you realize how few companies are controlling the food sources--from seed to supermarket--in this global economy?  

While I don't think this film will turn you into a vegetarian, it will certainly make you think twice when you are in the check-out line buying food for you or your family.  The film is well made, I think, and covers poultry, pork, beef, corn, and soybeans.  My favorite is the philosopher-farmer in Virginia, you'll know him when you see him!  Join the chase of the "seed nazis" who stop at nothing to protect their patent rights in the farm fields of America.  Be advised, there are some scenes showing how animals are slaughtered, but it's not the end of the world.  Watch it, it's well worth the hour-and-a-half of your time.

The makers of the film have created a website, Hungry For Change, where you can find out more information and ways to make a change in your food.  

England Gets Ready for the Pope

As if England does not have enough preparations for the forthcoming Olympics in London, now the island has to get ready for an official papal visit, the last one occurred in 1982 by Pope John Paul II.  With the official invitation from Queen Elizabeth II extended, Pope Benedict XVI will be making a state visit to England this September.  The English Conference of Catholic Bishops have created a website concerning the visit, click here for the site.

While I do not consider myself a pope-watcher, I am interested in this particular visit because of the Pope's admiration for Cardinal John Henry Newman, whose beatification will be conducted in Coventry during the Pope's visit.

The Pope is to be received by the Queen at Holyrood Palace in Edinburgh, and Archbishop Rowan Williams is also scheduled to meet with Benedict XVI.

Photos from the 1982 visit, from the English Conference of Bishops website.

Pope John Paul II with Archbishop of Canterbury Robert Runcie

A double-whammy blessing.  Show me the rubrics!

I wonder what the Prince of Wales had to say.  Bit crowded on the couch.

Oscar Romero's Cause for Sainthood

Blessed Newman

With one miracle accepted by the Holy See, Cardinal John Henry Newman is scheduled to be beatified by Pope Benedict XVI later this spring during his visit to England.  In order to be elevated to sainthood, one more miracle will need to be attributed to the cardinal and accepted by Rome.   

Desert Father

In preparation for next Sunday's Adult Christian Education Class concerning desert spirituality (9:15 a.m. at St. Paul's, Chattanooga--come one, come all!), I stumbled upon James Cowan's book, Desert Father: A Journey in the Wilderness with Saint Anthony (Boston: Shambhala, 2004).  I was initially struck by the fact that something contemporary had been written on St. Anthony the Great.  Since Anthony is the patron of my Order, I was sold in wading through the book, and I'm about half-way finished.

Those familiar with Abba Anthony, as he's sometimes called, know him through St. Athanasius' biography of Anthony--of which there are numerous editions chronicling Anthony's retreat to the desert and his teachings.  Cowan's work is interesting because he is using his own spiritual journey alongside that of Anthony. Cowan leaves his academic career in Australia in order to pursue Anthony into the wilds of Egypt, whereupon he lands in one of the oldest monasteries in Christendom, the Coptic monastery of Saint Anthony.  Here at the monastery, Cowan encounters a strange new friend, a person the monks there consider to be the last solitary in the Church, a man named Lazarus who himself is an Aussie ex-pat who renounced the world.  Lazarus lives in a cave high atop Mount Colzim, the mountain where Anthony lived.  The monastery sits just below the mountain.

Here's an excerpt:

These were the questions that I brought to Lazarus's attention on my occasional climb up the mountain.  I did not make such trips often, believing that it was important to contemplate questions myself before inflicting them on my friend.  I was conscious of not imposing myself on Lazarus in a way that might interfere with his life.  He had a right to his solitude, as he had fought hard to acquire it.  As a practicing hesychast, Lazarus deserved more than to have his world examined by someone like me.

Cowan paints vividly the Roman world in which Anthony and the desert fathers and mothers fled the cities in silent rebellion.  The desert, the great metaphor for the human soul, is the background in which Anthony overcomes the temptations of the adversary.  Again, Cowan writes:

In my desire to deepen my knowledge of Anthony and the Desert Fathers, I had wandered into a cenobium of spiritual masters.  These men weren't recluses who chose the desert simply to escape Roman oppression.  They were men in possession of a vision unique to the world.  The fact that the desert was the place where they developed their knowledge was incidental.  What they had been looking for was a metaphor to enter and inhabit.  Here at the foot of Mount Colzim lay that metaphor: every stone and cave in the mountainside was testament to the life of men who had come here to test themselves in, and against, the desert.  Most of their names were anonymous, their their silence was like a chorus.  I could hear them uttering the eulogy of the solitary: 'We are the katachoi, the withdrawn, the God-possessed.' It was a eulogy of promise. 

So rather than reading some dry, arid history of a desert saint, Cowan manages to bring to life Anthony's legacy through the text.  In fact, I have learned quite a lot about Abba Anthony through Cowan, things that I missed in Athanasius' account.

Contemporary and compelling, Cowan has given us an oasis beckoning us to see where the living springs of God burst forth from the desert life.

"Swift, Lord, You Are Not"

At the young age of seventy-five, Benedictine monk Kilian McDonnell began writing poetry.  His published work entitled, Swift, Lord, You Are Not, published by St. John's University Press (Collegeville, MN) in 2003 is a collection of his poetry.  I like McDonnell's style, it feels both raw and insightful.  At his age, the wisdom of the years have instilled a sense of the genuine, authentic, and true self.  The art of crafting poetry, so it seems to McDonnell, is truly incarnational.  Take, for example, this one poem that spoke to me.  I wondered what fires are best unremembered for this monk.    

Don't Look Too Carefully

"O search me God and know my heart" Psalm 39:23

by Kilian McDonnell, OSB

What sudden senile arrogance

provoked this bid to despair?

If you knock, God, be prepared

to see what stands behind the door:

unswept floors, unmade

beds, unwashed dishes

in sink, a lone Giotto

unhung against the wall.

(I, too, have been to the Uffizi,

read Dostoevski, Yeats.)

If you turn over a stone

on my beach, what creatures scurry.

Dig in my ruins, you sift

buried rags of intent.

Uproot my elm, you pulled up

forgotten teen-age tinsel.

Poke my cinders, you stir

fires best unremembered.

Search me not, test

no more.  Take me as I am.

Platefuls: A Poem

I like eggs on top of pancakes.  I know it's weird, but it is a choice.

I learned that from my Pappaw, he liked them that way.

I remember as a child watching him at breakfast,

and then I thought that I should try it too. 

If only life could be that straight forward, to the naïveté of most,

it is.  But those that know differently can see through it.

I'm sorry that you won't know my choices in life;

most are mistakes, and some even seem funny to me now. 

But there's just two that I am most proud of, to say the least.

My point is simply this: try and be. 

Try life out for what it is, and don't stop trying.  In fact,

don't give up.  Quitting only leaves open room for regret.

Be and be large.  You get many choices in life, platefuls

so it seems.  No matter what, integrity guides you, so be
who you were created to be.  Again, regrets. 

My choices are not yours.  Some aren't choices at all.  

Learn from me but know that you don't have to like my tastes.

If you ever want to know what goes with spaghetti,

well, just ask your mother.  

Anthonite Solidarity

This past weekend, several Anthonite brothers gathered in Fredericksburg, Virginia for the profession liturgy of our first ordained brother, Fr. Robert-James.  The brothers received black Tucuma rings from Father Robert-James as a gift, but most importantly as a tangible connection to the poor.  Here's a legend of the black Tucuma nut.

When the great god Tupa made the world, there was only day. In the beginning there was no night. The daughter of the great cobra, Cobra Grande, was concerned for her husband, the Caboclo. Mother Earth provided him with game, fish and rich soil, but he worked constantly. Since the night did not exist, he did not know when to rest.

One day, the Caboclo's wife asked his friends to search for her mother, Cobra Grande. She would know the secret of the night. They paddled their canoe a long distance and found the great cobra curled in the sun on the shore of a lake. The caboclos told her of her daughter's worry and of her request to learn the secret of the night.

The cobra slithered to the bottom of the lake. After a long time she surfaced with a nut – the fruit of the tucuma palm – in her mouth.

 "You must not open the nut. Only my daughter will have the power to open it so that the darkness, and nothing else, will escape from inside."

As the caboclos paddled home, they became very curious because of the strange sounds that came from the tucuma nut. Although the great cobra had warned them not to break it open, they were overcome by curiosity. Unable to resist the mysterious noises, they broke open the nut.

Darkness immediately fell on the world. Not only darkness, but also from inside the nut there emerged the night creatures, swooping bats and screeching owls, crawling creatures and wild forest cats. The great cobra did not know the secret of how to put the night creatures back inside the nut.

"Someday," she said, "the son of Tupa will come to visit us. Then all that our people fear will be hidden again in the tucuma nut."

translated by Bishop George Marskell, SFM 

Deep in the Amazon, the Tucuma palm tree produces a thick, black nut which is fashioned locally into jewelry as a poignant symbol of solidarity.  Roman Catholic Bishop George Marskell, SFM, a Scarboro Missioner from Canada, landed in Brazil in the 1960s and stayed until his death in 1998.  The bishop turned the black ring into a personal reminder for the preferential option for the poor.  There is a story that he traded in his gold episcopal ring for one of these simple black rings to make the point of his commitment to the poor.  He was the bishop serving the rural Amazon in Brazil for over 19 years.

Now, thanks to Fr. Robert-James, OPC, the Anthonite brothers are joining in solidarity for the Christian ethic of preferential option for the poor.  I wear my tucuma ring on my right hand, showing my love for God's poor and reminding me of my vows.      

Photos of our newest Anthonite

The Liturgy of Profession of Vows for The Rev. Robert-James Laws took place during the principal Eucharistic liturgy of Sunday, March 14th at Trinity Episcopal Church in Fredericksburg, Virginia.  Fr. Robert-James, OPC is our first ordained brother.  It was a great day!

Father Robert-James is prostrated before the altar and the Order's Icon of St. Anthony.  Abbot Kenneth is standing to the right.

The receiving of the Anthonite habit.  Yours truly is standing to the right.

From Parish Church to Minister: Halifax Gets a Raise

The newly elevated Minster Church of St. John the Baptist

Halifax, West Yorkshire

In late 2009, West Yorkshire received its second minster church with the elevation of Halifax Parish Church, otherwise known as the Parish Church of St. John the Baptist.  The other such church of note resides in Dewsbury.  Of course the grandest of minster churches in the region is that of York, the archiepiscopal see of the Primate of England.   

When a friend of mine relayed this news to me recently, I was not at all surprised, given the energy and charism of the new Vicar, The Rev. Hilary Barber.  It was here, during the months of May and June 2009, that I worked with the Vicar on a field education placement while at the College of the Resurrection doing an independent study on Anglican-Islamic relations.  

I found the parish church to be extraordinary.  The history, the architecture, and the people who are the church, made for an exciting worship service every time.  It was impossible to take a step on the church grounds without stepping on a floor memorial, etched deeply by time and love.  Interestingly, the church is not located in the center of Halifax, but rather sits quietly below the fringe of the commercial heart.  I admit that I was lost the first time I visited Halifax in order to meet with the vicar, my growing hunger amid the cold rain did not help my sense of direction in the least.  

There is no question, however, that the minster is struggling financially.  The church is over 900 years-old and has weathered the religious storms and showing its age.  There are several windows inside that were smashed during Cromwell's Protectorate, the replacements are clear glass and affectionately called "Commonwealth windows."  With so much local history embedded in the floors and walls of the minster, the parish is poised to be a house of prayer for the people of Halifax.

By contrast, Dewsbury Minster has completed an extensive renovation of the buildings and created a cafe, gift shop, and a modern museum chronicling the history of the Minster.  Dewsbury is not only staying relevant, but is apart of the revitalization of the area with its exemplary vision and determination.   

I enjoyed my time worshipping with the people at Halifax.  The highlight was the celebration of the parish's Patronal Feast Day on that of John the Baptist.  The former Archbishop of York, Lord David Hope was the preacher and the new Muslim Mayor of Calderdale, Arshad Mamoud was there along with a local Imam. It was a great evening for the town.  

Towards a Baptismal Ecclesiology

What Not to Do:

Holy Water font filled in with sand for Lent.

The 1979 American Book of Common Prayer accomplished an extraordinary thing for The Episcopal Church by reuniting--in theory--the ancient rite of Christian initiation of water and post-water bath anointing.  The Church, through this prayer book reform, has re-ordered the entire life of the Church around baptism, or moving towards a baptismal ecclesiology.

The rubrics contained in the 1979 Book of Common Prayer concerning the rite of Holy Baptism describe clearly the Church’s teaching on initiation, “Holy Baptism is full initiation by water and the Holy Spirit into Christ’s Body the Church.  The bond which God establishes in Baptism is indissoluble” (BCP, 298).  From the inception of the 1979 Prayer Book, a new ethos of Baptism, its theology, and its ecclesiology permeate the whole of the American Prayer Book.  Gone are the days of private baptisms and now the rite is placed on appointed Sundays throughout the Church calendar to be celebrated as a ritual mass in the midst of the full assembly of the faithful.  The Liturgical Movement, along with the initiation reforms of the Second Vatican Council, swept across liturgical churches to instill principles of clear and simple symbolism while reaching back to the ancient rite itself for insights into developing reforms. Here's an instance, at least arguably so, when Prosper of Aquitaine's saying,  lex orandi, lex credendi, does not apply.  With the new addition of a Baptismal Covenant, the Church is proclaiming to all of God’s people the ongoing responsibilities of the bonds forged in the waters of Baptism.  The past event in the believer's life is to made known and re-presented every day.  Moreover, there is a greater emphasis on the ministry of all the baptized, seeking to involve the laity in every possible way into the worshipping life of the Church.  

The Baptismal Covenant, a new interrogatory innovation prior to the water bath, created a new ethos which has taken root in the life of some parts at least of the Episcopal Church.  The 1979 prayer book has taken hold and permeated its inclusive baptismal theology into all aspects of church life.  Most sermons today somehow inevitably allude to the theology and ecclesiology of the Baptismal Covenant found in the rite of Holy Baptism because of the efficacy of the Covenant and its relationship to ongoing discipleship.  Even on appointed days for Baptism on the Church calendar when there are no candidates to be baptized, it is recommended to use the Baptismal Covenant in the liturgy to remind the assembly of the promises made at the font.  The Baptismal ecclesiology revealed in the Baptismal Covenant is clear:  that Baptism is now the primary identity marker for all Christian people and from that comes responsibility to God, to the great fellowship of believers, and to the whole of God’s creation.  Everything is ordered around Baptism because this is how we are fully and completely initiated into the Body of Christ.  With this ecclesiology, then, all baptized Christians share the responsibility of participation and governance in the Church.  While the clergy retain important sacramental functions relating to their orders, the laity has been empowered and approved to serve in additional liturgical and governmental roles in the Church. 

“Holy Baptism is full initiation by water and the Holy Spirit into Christ’s Body the Church.  The bond which God establishes in Baptism is indissoluble”

With the ecclesiological implications in place, the Baptismal theology that flows from the Baptismal Covenant effectively ends an age-old two-tiered system of initiation, meaning Baptism and Confirmation.  Baptism is the full and complete rite of initiation in the Church now in the 1979 prayer book.  Even small children who have been baptized are now encouraged to receive Holy Communion.  This radical change sets us apart from some of our brothers and sisters in the Anglican Communion where Confirmation still holds the meal ticket.  The promises made in the Covenant help move the faithful into a greater participation in the Paschal Mystery—the life in Christ.  There is a call for social justice and stewardship.  There is a call to work for peace among all people, and the invitation to seek and serve Christ in every person.  The Baptismal Covenant shifts the Episcopal Church away from seeing Baptism as simply a way to wash off sins; rather, this new covenant is about enacting discipleship.  This is a major move away from the medieval idea of infant baptism, especially by making adult baptism the norm.

Now with my official GOE (General Ordination Exam) answer out of the way, why do we find sand in some baptismal fonts during Lent?  What image and message, then, does that symbol send the faithful?  I maintain that the "tradition" of filling up fonts with sand diminishes the ongoing, ever-present reality of Christian baptism.  No liturgical season can supplant this; the water is living and flowing ever deeper into the hearts of the faithful especially in a season such as Lent.

While there is the invitation in the prayer book for observance of a Holy Lent, this does not mean that the baptismal water and its implications for discipleship magically disappear for a time.  The symbolism of sand and the notion of wrestling with temptation in the desert is a good one, but it confuses baptism and thus not appropriate for baptismal fonts.   

Chad, Bishop and Saint

Today, the Church commemorates the death date of Chad, Bishop of Lichfield (c. 672).  We know some of Chad by the historian Bede.  Below is the excerpt from The Oxford Dictionary of Saints.

St Chad was the first bishop of Mercia and Lindsey at Lichfield. He was the brother of Cedd, whom he succeeded as Abbot of Lastingham, North Yorkshire, and a disciple of Aidan who sent him to Ireland as part of his education. Chad was chosen by Oswi, king of Northumbria, as bishop of the Northumbrian see, while Wilfrid, who had been chosen for Deira by the sub-king Alcfrith, was absent in Gaul seeking consecration shortly after the Synod of Whitby (663/4). Faced with a dearth of bishops in England, Chad was unwise enough to be consecrated by the simoniacal Wine of Dorchester, assisted by two dubious British bishops. Wilfrid on his return to England in 666, found that Alcfrith was dead or exiled and retired to Ripon, leaving Chad in occupation. But in 669 Theodore, Archbishop of Canterbury, restored Wilfrid to York and deposed Chad (who retired to Lastingham), but soon reconsecrated him to be bishop of the Mercians. This unusual step was due both to the new opening for Christianity in Mercia and to the excellent character of Chad himself, whom both Eddius and Bede recognised as being unusually humble, devout, zealous and apostolic. Chad's episcopate of three years laid the foundations of the see of Lichfield according to the decrees of Theodore's council at Hertford, which established diocesan organisation. Wulfhere, king of Mercia, gave him fifty hides of land for a monastery at Barow (Lincolnshire); he also established a monastery close to Lichfield Cathedral.

Chad died on March 2nd 672 and was buried in the Church of St Mary. At once, according to Bede, he was venerated as a saint and his relics were translated to the Cathedral Church of St Peter. Cures were claimed in both churches. Bede described his first shrine as 'a wooden coffin in the shape of a little house with an aperture in the side through which the devout can...take out some of the dust, which they put into water and give to sick cattle or men to drink, upon which they are presently eased of their infirmity and restored to health'.

His relics were translated in 1148 and moved to the Lady Chapel in 1296. An even more splendid shrine was built by Robert Stretton, bishop of Lichfield (1360-85) of marble substructure with feretory adorned with gold and precious stones. Rowland Lee, bishop of Lichfield (1534-43), pleaded with Henry VIII to spare the shrine: this was done, but only for a time. At some unknown date the head and some other bones had been separated from the main shrine. Some of these, it was claimed, were preserved by recusants, and four large bones, believed to be Chad's are in the Roman Catholic cathedral of Birmingham. A fine Mercian illuminated Gospel Book of the 8th century called the Gospels of St Chad was probably associated with his shrine, as the Lindisfarne Gospels were associated with the shrine of St Cuthbert; it is now in Lichfield Cathedral Library. The 11th century shrine list mentions the relics of Cedd and Hedda resting at Lichfield with Chad. Thirty-three ancient churches and several wells were dedicated to St Chad, mainly in the Midlands. There are also several modern dedications.

From The Oxford Dictionary of Saints, by David Hugh Farmer, 3rd edition, 1992

Now I doubt that my parents had all this in mind when deciding on my name in 1980.  However, I was not to discover Chad's witness to the faith until my teenage years when a friend and Orthodox priest told me the story of Saint Chad.  From that point forward, I was committed to celebrating this great, humble witness of the Church in pre-Roman Britain!  

I searched for a number of years to find an icon of Saint Chad.  When I began my discernment in 2005, I decided that I would take up the holy practice of icon writing.  The icon above was the fruit of that labor and it hangs above my desk in my study.  

Here are the arms of Saint Chad's College, University of Durham.  I was able to visit the College when I was in Durham this past summer.  There are numerous parishes in the Church of England bearing this great saint's name.  Ironically, our seminary recently hired the chaplain from Saint Chad's College to be our theology professor.  We've swapped icons of Chad.

I pray that I may seek daily to embodied the humility and faithfulness that Saint Chad serves as an exemplar for us today.