Walsingham Explained

I recently came across this graphic explaining the image of Our Lady of Walsingham and was somewhat fascinated by it.  More detailed information can be obtained by clicking here.

Anglican Church of Canada: General Synod 2010

On June 3, the General Synod of the Anglican Church of Canada opened its triennial meeting in Halifax, Nova Scotia.  You can follow the events of the General Synod 2010 online through the Synod's website.  The communications that come out of the Synod are great.  I followed the 2007 Synod with great interest and I believe it is important to pray for and support our Canadian brothers and sisters while they are meeting in their major legislative body.

Click here for the daily video files.

My Latest Projects

Before I pack up my tools and leave Sewanee, I had several wood projects that needed to be finished for some friends.  I wish my high school taught "shop class."  This new prayer discipline really took off this year and it seems with each project, I see a marked improvement in my technique.  Still, I know I have a lot to learn about woodwork.  

I created a simple, working pattern for what I call "book desks."  These are great for writing papers, sermons, etc.  They are made from pine which is very easy to work with, though the staining is somewhat tricky.  For seminarians, I have been burning the Saint Luke's cross into the wood as a center piece.

I have now built a few of these "prayer benches" which are modeled after the pattern found in Martin Smith's (former SSJE) seminal work, The Word is Very Near You: A Guide to Praying with Scripture. (Cambridge: Cowley Publications, 1989).  These are great for contemplative prayer.  I've also burned the Saint Luke's cross in the center.  I've used poplar since these require support.

The "Saint Luke's Cross" is the official cross of the School of Theology, Luke being the patron of our community.  Why it's Celtic, I have no idea.  A metal, pectoral version is presented to all graduates during Commencement.  I'll have mine in two days!  These are wall crosses done in pine.

Finally, I am excited to begin work on my summer project, an icon crucifix.  This is a Western-style San Damiano but written in the Byzantine tradition--I really like blending the two.  I went ahead and cut the wood and prepared the icon board so that I don't have to fiddle with it once moved.  This will be my first crucifixion scene.  I wanted to make this large so as to inhabit a chapel one day.

This is what I'm after here.  This icon cross is found in the lower church of the Community of the Resurrection in Mirfield, West Yorkshire.  When I first saw it there I knew that I wanted the challenge in trying my hand at writing one.  We'll see...

I guess you really can do anything with an Masters of Divinity degree!

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

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.

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.  

Burying the Alleluias

There is an interesting post over at the New Liturgical Movement's blog concerning the tradition of dispensing with the "Alleluias" during Lent.  I had no idea of an actual coffin-like container which the children would actually bury their handwritten "alleluias" inside and open upon the Feast of the Resurrection.  Interesting.

Part 1.  Burying the Alleluias:  Burning Strawmen, Mourning Choir Boys
Part 2.  Burial of the Alleluia in an Anglican-Use Roman Catholic Church in Texas

Making Sense of Haiti

Sightings 1/21/2010  
Sightings comes from the Martin Marty Center at the University of Chicago Divinity School


Is the Devil a Black Man?
by Spencer Dew


In what has now become a much-circulated clip, Pat Robertson makes sense of the catastrophic Haitian earthquake as the latest in a string of curses delivered by God to Haiti’s people.  Robertson’s interpretation of this catastrophe, whether we find it repellent or compelling, offers an excellent example of one of the ways religion functions:  Robertson reiterates a reassuring framework of meaning in the face of experiences which call such frameworks into question.  The earthquake, rather than evidence of the random and senseless nature of human existence, provides for Robertson evidence of God’s existence and ongoing, partisan involvement in human history.  Robertson’s theology provides comfort, too, in its categorization of the victims of this tragedy as deserving of their fate, insulating Robertson from the agony of identifying too closely with these wounded, mourning, homeless, and hungry fellow humans.  Robertson may be moved by this suffering – his remarks were delivered as the Christian Broadcasting Network raised money for earthquake relief – but his religious anthropology renders this suffering, in his words, “unimaginable,” a stark contrast to anthropologies that urge empathetic relations.  


For Robertson, the Haitian people are markedly other, a tone that carries through his version of the nation’s history:  “They were under the heels of the French,” he says, “You know, Napoleon III, or whatever.  And they got together and swore a pact to the devil.  They said, we will serve you if you’ll get us free from the French.  True story.  And so the devil said, OK, it’s a deal.  And they kicked the French out. You know, the Haitians revolted and got themselves free.  But ever since, they have been cursed by one thing after the other.”  This story is, of course, far from true.  Robertson offers here a typical demonization of the Voodoo religion and a Christian distortion of the legend of the 1791 Bois Caiman ritual.  Yet Robertson, one imagines, finds animal sacrifice and blood vows repellent, and he has no reason to be accepting of any religion other than his own, ruling them all false and therefore damnable.  In the clearly defined narrative Robertson insists upon, the followers of God can expect rewards while to the followers of the devil come destruction, blood, and wailing.  The troubling aspect of Robertson’s remarks, however, is not the myths he offers to make sense of the world, but what he leaves out of his thumbnail history of Haiti:  Unmentioned in his summary is the word “slavery.”  The “true story” that Robertson occludes is that Haiti, the first country to be founded by former African slaves, owes its origin to armed uprising.  What began as raids on plantations became full scale revolutionary war, with people who had been regarded as chattel claiming their liberty via the blood of their former “masters.”  


From Nat Turner to Fred Hampton, the armed, independent black person has remained a nightmare image to those who benefit from white privilege in America, an image, indeed, not unlike Cotton Mather’s description of Satan incarnate in New England, that “Black Man” with the power to destroy the social order.  Haitian Independence was an event interpreted by much of the white, slave-owning world of the time as catastrophic.  That “they” would dare – and be able – to seize power called into question preexisting systems of meaning-making as surely as any earthquake.


The image of black slaves shedding their chains and taking up arms contributes far more than any hobgoblins of the evangelical imagination to the historical “curses” that have kept Haiti poor and troubled.  The history of American relations with Haiti has been indelibly tainted by America’s true devil – the lingering effects of our own schizophrenic founding as a nation insistent on liberty yet practicing slavery.  Just as racist terror helped shape the stereotype of Voodoo as devil worship, so too racist attitudes have dominated the history of American relations with Haiti, from the fearful to the patronizing, from clandestine political machinations to occupation by military force.  Hopefully, the current attention on Haiti (for those of us who reject dismissive metaphysical explanations such as Robertson’s) will prompt Americans to examine the racism embedded not just in foreign and domestic political history but, indeed, in our own minds.  Without honest confrontation of the legacies of our past as a slave society, some “they” will always be demonized and some “devil” will always be imagined as a mask for our earthly hatreds and fears.


References:


Pat Robertson’s clip:  http://mediamatters.org/mmtv/201001130024


Previous Sightings columns on the 1791 Bois Caiman ritual: http://divinity.uchicago.edu/martycenter/publications/sightings/archive_2008/0501.shtml and http://divinity.uchicago.edu/martycenter/publications/sightings/archive_2009/0514.shtml


Spencer Dew is an instructor in the department of theology at Loyola University, Chicago.

The Sacrament of Monastic Profession

Photo:  Before the Profession of Vows Liturgy, 
Chapel of the Apostles, Sewanee, TN.  2010

So you say that there are only seven sacraments?  Really?  No way!  What about the burial office?  And what about monastic profession?  I believe that there are more than seven sacraments--external, visible signs of an inward spiritual grace.  For me, I cannot imagine grace being contained and complete in mere seven.  More of that later...

On the Feast of the Confession of St. Peter (Jan. 18th), I professed simple vows in the Order of St. Anthony the Great.  The "OPC" Brothers and Sisters are a mixed contemplative community in the Episcopal Diocese of Atlanta, GA.  Founded in 2006 by Abbot Kenneth Hosley, OPC, the young order is in process to seek full recognition by the General Convention of the Episcopal Church.  To date, we have 8 members under vows and several postulants.  We seek to embrace a rule of the contemplative life that helps teach others the richness of the Christian spiritual tradition and cause renewal in our Church.

My heart was full that night;  God has called me down a new road in my life and one that gives voice (or silence!) to a very important part of me.  More over, I had a lot of dear friends present with me--and many who were unable to be there praying for me--which impressed upon me the love that so many have for me and our Church.  I was, and still am, in awe.

As part of my discipline, I decided to write an icon of our Order's name-saint, Anthony the Great and present it to the Order upon my profession.  Admittedly, I got the idea from seeing the Icon of the Brotherhood of Gregory the Great.

It is the largest icon to date that I have completed.  It was exciting to see the image come alive and then to customize it with important emblems from the Order.  I painted a frame to surround the saint and placed the Order's initials in each corner, OPC, which is Ordo Precis Contemplativae or "Order of Contemplative Prayer."

The flash does do justice to the brilliant color.  Anthony's hands are holding a scroll with the Order's motto, Silentio Coram Deo, or "Silence before God." I began this icon at the beginning of January, and it helped me get through the GOE exams!  I can see an improvement in my hand each time I write an icon, plus a willingness to embrace imperfection (which is something that I've been working on for years).  The icon was blessed during a Eucharist in the Seminary's Chapel by our Associate Dean of Community Life.  It was graciously received by my abbot and will travel to Atlanta to live with our Order.

~Silentio Coram Deo

St. Hugh of Lincoln

Today on the Church's Kalendar, we remember Hugh of Lincoln, Bishop and Confessor.  Hugh is a favorite of mine and I want to share with you my journey to his shrine.

I made my way on pilgrimage to Lincoln Cathedral this summer so that I may venerate Hugh's relics housed there at the cathedral.  The cathedral itself is massive, plainly understating its historic beauty which towers above the city of Lincoln.  I think, I cannot recall, that I had to pay to get inside the cathedral.  Against my own aversion to such practices, I was willing to pay whatever, since the trip down to Lincoln from Mirfield was already costing me more than I had imagined for such an expedition.  Plus, with two small children in tow, I was going to see the inside of this cathedral!

Hugh met my expectations.  The shrine is housed in the far eastern end of the cathedral, behind the high altar and surrounded by several small chapels.  I was simply humbled to be in the midst of this great saint, bishop, and confessor of the catholic faith.

I first learned about Hugh early in my seminary formation and my interest grew even more thanks to a BBC series on the cathedrals of England which devoted an entire episode to Lincoln Cathedral.

Double-click on the photos to enlarge them if you want to see more detail.

The western facade, currently undergoing renovation.

Inside the nave, facing eastwards.

The Shrine itself.  There is a rather hideous modern structure towering above it, a good try but rather odd and out of place.

Now you can see the spire of sorts.  Why?!?

The reliquary of St. Hugh.

The cathedra of the Bishop of Lincoln.

Painting of Hugh with his swan next to the Shrine.

My family braving the uphill expedition to the Cathedral.  I owed them big time.

The Icon of Hugh that I wrote in 2008 with words from the

American Collect on the scroll.

I put him in his Chartusian monastic habit.

Here is a Collect for Hugh, Bishop and Confessor from my newly acquired altar missal, The English Missal, Third Edition. (London: W. Knott and Sons, 1934).  More on the English Missal later.

O God, who didst wonderously adorn blessed Hugh, thy Confessor and Bishop, with pre-eminent merits and glorious miracles:  mercifully grant; that we may be stirred up by his example and enlightened by his virtues.  Through Jesus Christ our Lord.  Amen.

But, I may add that it does not even hold a candle to Hugh's Collect found in The Episcopal Church's Lesser Feasts and Fasts:

O holy God, you endowed your servant and bishop Hugh of Lincoln with wise and cheerful boldness, and taught him to commend the discipline of holy life to kings and princes: Grant that we also, rejoicing in the Good News of your mercy, and fearing nothing but the loss of you, may be bold to speak the truth in love, in the name of Jesus Christ our Redeemer; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen

May we all be inspired by Hugh's example and so be led to work with cheerfulness and boldness for the Kingdom of God.  Remember and keep St. Hugh in your prayers today.

A Solemn High Mass in COTA?

This year, we were able to break significant ground in the Chapel of the Apostles (COTA)--the chapel for The School of Theology.  The Senior Class is divided up by the Subdean into Liturgy Planning Groups.  Each group, then, assumes responsiblily for planning and conducting 4-5 liturgies which constitute our Thursday evening "Community Eucharists."  Typically speaking, our Thursday evening liturgies are Rite II or come from Enriching Our Worship--very standard, nothing too complex for the overloaded diet of "Senioritis."  By chance, a group of spikes were placed together and out appeared Ritual Notes!

It must be said that our Subdean is firmly planted in the reforms of the Liturgical Movement, clear symbolism rooted in simplicity.  He did, however, pull out his own copy of Ritual Notes, 9th Edition (trumping my own edition) in our planning meeting!  Moreover, he allowed us to move the altar and re-orient the worship space for the ad orientum mass.  He even showed up for the liturgy.  He's come a long way!!!

It took some careful planning and loads of practice, but we were able to have a full on Solemn High Mass, Rite I.  The ceremonial was directed by Ritual Notes, as our celebrant was sometime associate of Church of the Advent, Boston.  Yours truly was the subdeacon!

Since our Seminary does not own a full high mass set of vestments, I was able to borrow the set from my field ed. parish, St. Paul's in Chattanooga.  We even vested the thurifer in a tunicle!  Our Lady of Walsingham made two appearances:  one in the icon that I wrote and in the statue from Walsingham placed on the offering table!  Spikery at its highest level!

Two observations that struck me.  Whilst I've been worshipping in this space for the past two years, I've never felt the kind of excitement that I felt this past Thursday night.  First, I was struck by the fact that over 90 people from our community attended--with lots of kids in tow.  Getting 90 people to voluntary come out for anything in our community can be a challenge.  Many of the juniors came wearing their cassocks, hinting that there is a groundswell of support for this liturgical style.  Secondly, I was pleasantly surprised by the number of compliments that came from the congregation that was present. Many "thanked" us for doing this.  I was relived that everything went smoothly.  Many remarked as though it appeared that we have been doing this for a while!  Thanks be to God.

House of All Souls: One Monk’s Heart for Building a Home

Brother Ron Fender BSG, a brother in the Brotherhood of Saint Gregory the Great (a religious order in the Episcopal Church), has been tending and washing the feet of the homeless in Chattanooga for the past seven years as his ministry.  He is a case manager at the Community Kitchen, a Chattanooga refuge for the hungry and homeless.

Inspired by such projects as the Brother Bernard Fessenden House in Yonkers and Common Ground in New York City, Brother Ron sought to build an intentional community to house homeless men in the form of a monastic community.  He discovered that many who completed recovery programs and 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 seeking to do just that.

With a grant from The Rosewood Foundation, a new house has been constructed and nearly completed in Chattanooga.  Named the ‘House of All Souls,’ this home will bring together eight homeless men along with Brother Ron, who have been screened and agree to live in this intentional community.  The men will continue in their recovery programs while offering mutual support in the form of their own community. 

At the heart of the House of All Souls is a chapel where the men will worship God and keep Christ at the center of their lives.  The Society for Promoting Christian Knowledge (SPCK) has donated copies of The Book of Common Prayer, Hymnals, and various books on spirituality to help further this new community.  Gifts of money, liturgical goods and resources (especially an altar) are greatly needed.  Ron hopes that the Bishop of East Tennessee will be able to come and bless the new chapel.      

Brother Ron was recently featured on National Public Radio’s Weekend Edition which is chronicling stories from Main Street America.  You can listen to the archived story at http://tinyurl.com/fendernpr2009.  

Retreat to the Smokies

This past weekend, several seminarian families (with kids in tow) journeyed to the Great Smoky Mountains in Western North Carolina during our Fall Reading Break.  The autumn colors were brilliant and the views simply holy.  Above is the view from our deck at the mountain house.  We were spoiled.  All six children--all under the ages of 3--managed to be good and allow their parents some down time, not too much mind you.

There was every color imaginable on display in the mountains.  Sewanee is only now beginning to change in color.  Fall is certainly my favorite time to be here!