THE HISTORIOGRAPHER of

THE NATIONAL EPISCOPAL HISTORIANS AND ARCHIVISTS and

THE HISTORICAL SOCIETY OF THE EPISCOPAL CHURCH published to promote the preserving

Autumn 2013

At Mission San Jose, above, conferees met an Indian chief, below, who is a direct descendant of the tribe which greeted the ar­riving Spaniards! Photos by Sue Rehkop/

of church records and the writing

of parochial and diocesan history

Vol. LIII No. 3

The Episcopal Church on the Borderlands By Phillip Ayers and Matthew Payne

Every three years, the Historical Soci­ety of the Episcopal Church (HSEC) , the National Episcopal Historians and Archivists (NEHA) , and the Episcopal Women's History Project (EWHP) meet together for a joint conference. This year, more than 60 participants from across the United States and Mexico met June 1 1 - 1 4 in a gathering that crossed borders in ways unantici­pated.

"The Episcopal Church on the Borderlands" explored ethnic ex­pressions of the Episcopal faith, adap­tation of popular religious traditions in Episcopal liturgy, the role military per­sonnel played in church planting, the founding of educational institutions, and the changing relationship of men and women in church leadership.

During the afternoon ofTues­day, June 1 1 , participants were bussed 20 minutes from their base at the his­toric St. Anthony Hotel in downtown San Antonio to TMI-The Episcopal School of Texas, located on a large campus at the west of the city.

There they celebrated the Opening Eucharist in the school's striking new All Saints' Chapel. The service was modeled on the Eucharist from the 1 892 Book of Common Prayer, the Prayer Book in use when TMI was founded. The celebrant was the school's chaplain, who was assisted by a priest dressed as a chaplain from that era. Suffragan Bishop David M. Reed of West Texas preached a sermon that focused on his own "historical conver­sion" (see page 6).

The sumptuous reception that followed, catered by TMI, allowed plenty of time to "meet new friends and greet the old." Also, TMI archivist Paula Allen made a presentation on the history, development, and current sta­tus of the school.

The next day's activities took place at St. Philip's College on the east side of San Antonio. The school, now part of the Alamo Colleges of San An­tonio, began as a girls' school under the direction of Artemisia Bowden, a courageous, pioneering educator whom Bishop James Steptoe Johnston of West Texas brought to

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NATIONAL EPISCOPAL HISTORIANS AND ARCHIVISTS 509 Yale Avenue

Swarthmore, PA 19081 Phone/Fax: 610-544-1886 E-mail: nehahqs@aol.com

The Rev. Bindy Snyder, President 539 Cherry Road Memphis, TN 38117 Phone: 901-682-0438

The Rev. Phillip W. Ayers, Vice-President 3232 NE 12ch Avenue Pordand, OR 97212 Phone: 503-281-9610

Ms. Elizabeth E. Allison, Secretary 18 First Screec Vergennes, VT 05491 Phone: 802-877-3895

Mr. Matthew P. Payne, Treasurer and Websexton Diocese of Fond du Lac 1051 N. Lynndale Drive, Suice lB Applecon, WI 54914 Phone: 920-831-8866

Ms. Paula Allen T he Episcopal School ofTexas 20955 W. Tejas Trail San Anconio, TX 78257 Phone: 210-564-615 5

Mr. Kurt Cook

2618 Souch 500 Ease

Sale Lake Cicy, UT 84106

Phone: 801-974-4440

Ms. Gloria Lund

4081 Jacobs Ladder Trail

Hayden Lake, ID 83835

Phone: 208-772-5700

Ms. Susan Stonesifer

5 Ingleside Courc

Rockville, MD 20850

Phone: 410-313-1978

Mr. G. Michael Strock

265 Charlone Screec

Sr. Auguscine, FL 32084

Phone: 904-824-1200

Mr. Mark J. Duffy,

Archivist of the

Episcopal Church PO Box 2247

Auscin, TX 78768

Phone: 941-378-8098

HISTORICAL SOCIETY OF THE EPISCOPAL CHURCH Ms. Susan Ann Johnson, Director of Operations

PO Box 1749 Harlingen, TX 78551 Phone: 866-989-5851 FAX: 956-412-8780

E-mail: administration@hsec.us

The Rev. Robert W. Prichard, President 3737 Seminary Road Alexandria, VA 22304 Phone: 703-461-1737

Ms. Marilyn McCord Adams, 1st Vice-President 161 Elm Road Princecon, NJ 08540 Mccordadams@gmail.com

Pro£ J. Michael Utzinger, Secretary 842 Graham Hall Hampden-Sydney College Farmville, VA 23943 Phone:434-223-6313

Mr. George DeFilippi, Treasurer 3417 Barger Drive Falls Church, VA 22044 Phone: 703-414-5302

Dr. Edward Bond, Editor, Anglican and Episcopal

History 902 Stace Streec Nacchez, MS 39120 Phone: 256-372-5343 aehedicor@earthlink. nee

The Rev. Alfred A. Moss, Jr., Chairman, African American Episco­pal

Historical Collection Committee 1500 N. Lancascer Street Arlington, VA 22205 Phone: 301-405-4317

Dr. R. Bruce Mullin, Historiographer of the Episcopal

Church General Theological Seminary 441W2lstStreec New York, NY 10011 mullin@gcs.edu

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News & Notes

Disaster Planning for Archives: A Symposium The Archivists Round Table of Metropolitan New York, Inc. , in conjunction with the Center for Jewish History, is organiz­ing a one-day symposium with the aim of bringing together archivists, records managers, librarians, museum professionals, emergency responders, disaster recovery professionals, volun­teers, and the general public to address how professional and citizen archivists as well as related professionals can both bet­ter protect their collections from disaster and also become a resource for the larger community in disaster situations. The symposium will take place Monday, October 7, at the Center for Jewish History in New York City. For further information, contact Julie Maher, admin@nycarchivists .org, or 6 1 7-780-1 522.

Giving Voice: Interpreting and Preserving Oral History A national conference on oral history will be held November 6, 20 1 3 , in Philadelphia, Pennsylvania. With countless ad­vances made in audiovisual technology during the 20th cen­tury, both institutions and individuals have set out to capture the stories of the past through recordings. This oral history was preserved using a variety of formats, many now obsolete. Oral history material in a collection, however, should be considered at-risk until an institution conscientiously develops strategies to preserve it. This national conference, presented by the Con­servation Center for Art and Historic Artifacts (CCAHA) and co-sponsored by the Athenaeum of Philadelphia, is intended for archivists, librarians, collections managers, and others work­ing with oral histories . It brings together noted historians and preservation experts to discuss best practices and methods for capturing and sharing oral histories. Recertification credits are available to eligible certified archivists . For further informa­tion, contact Sarah Darro at 2 1 5-545-06 1 3, or pso@ccaha.org.

Utah State Archives Hosts Best Practices Exchange Conference "Innovation and Creativity in the Digital World" is the theme of the 20 1 3 Best Practices Exchange (BPE) conference sched­uled for November 1 3- 1 5 in Salt Lake City.

BPE is open to practitioners in government and uni­versity archives and libraries; educators and researchers in the fields of library science, information science, technology, archives, and records management; and product developers working to create systems for managing and preserving digital assets. BPE is not a conventional conference. Attendees will

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Agnew lauded for •

ecum.en1sm.

On May 1 4, the Rev. Christopher Agnew, longtime priest of the Diocese of Virginia and former president of the National Episcopal Historians and Archivists, received the 20 1 3 Faith in Action Award from the Virginia Council of Churches for his work in ecumenical and interfaith outreach.

At an awards luncheon at Epiphany Lutheran Church in Richmond, members of the Virginia Council of Churches gathered to celebrate Agnew and the other honorees : Alfred Street Baptist Church and the Rev. Cecil McFarland ( 1 930-20 1 2) , who was recognized with a lifetime ecumenist award. "Our ecumenical witness must always have in it the witness of servant ministry, and that ministry must have as its basis love for one another as Christ has loved us," said Agnew upon re­ceiving the recognition.

Agnew's ecumenical work has been far-ranging. He served on various committees and commissions of the National Council of the Churches of Christ in the USA, including the Christian-Jewish Relations Committee, which he chaired from 1 9 9 1 through 1 999. While associate ecumenical officer for the Episcopal Church, he served as staff to the Standing Commis­sion on Ecumenical Relations and the Presiding Bishop's Ad­visory Committee on Interfaith Relations as well as the Anglican-Roman Catholic Consultation-USA, the Lutheran­Episcopal Joint Coordinating Committee, and the Episcopal

News and Notes

Continued from preceding page present their projects and experiences, successes, failures, and lessons learned. The 20 1 3 program will include exchange ses­sions with presentations by individuals working in the field, followed by facilitated discussion. These grass-roots sessions are informal and collaborative. Attendees are encouraged to ask many questions and offer their own perspectives . Featured speakers will be Robert F. Bennett, former U.S . senator from Utah and current head of Bennett Group International, and Milt Shefmer, co-author of The Digital Dilemma: Strategic Issues in Archiving and Assessing Digital Motion Picture Materials. Tours to repositories include the Utah State Archives, the Fam­ily History Library, and Ancestry.corn's facilities in Provo. For further information: bpxchange20 1 3@gmail. com.

Florida Conference of Historians: Call for Papers The Florida Conference of Historians (FCH) invites faculty, independent scholars, and students to participate in its 20 14 an­nual meeting to be held in historic St. Augustine, January 3 1 -

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Church-Russian O r t h o d o xChurch Joint Co­ordinating Com­mittee. Today he is ecumenical of­ficer for the Dio­cese of Virginia and co-chairs the diocesan Com­mittee on Ecu­menical and Interfaith Rela­

The Rev. Christopher Agnew with his wife, Elizaheth Agnew. Photo by Emily Cherry.

tionships. He is also vice-president of the Episcopal Diocesan Ecumenical and Interreligious Officers .

In his remarks at the awards luncheon, Agnew recalled his first interaction with ecumenism, 50 years ago when he was a student at Bucknell University and served on the Christian Association. "We must steadfastly and persistently keep after the work of Christian unity, " said Agnew. The award recog­nizes Agnew's own steadfastness and persistence.

Emily Cherry, director of communications for the Diocese of Vir­ginia, contributed to this article.

February 1 . Panels and individual papers on a variety of his­torical subjects are welcome, including panels and papers fo­cusing on Media, Arts, and Culture; Florida History; and Undergraduate Research. Selected papers will be considered for publication in the FCH Annals: journal of the Florida Con­ference of Historians. Deadline for submitting proposals is December 6. For more information, check the FCH website: http ://www.floridaconferenceofhistorians.org. Or contact Dr. Jesse Hingson, Jacksonville University, at jhingso@ju.edu, or call 904-256-72 1 5 .

Researcher Seeks Information on Evangelism in 19th-Century China Dr. Ian Welch of Australian National University, Canberra, is a narrowly focused academic specialist in Episcopal and An­glican missionary history in 1 9th-century China, having started with the evangelism of the Chinese in Australia from the 1 850's onward. His current project is developing a database (c2000 A4 pages) on the Episcopal mission in Shanghai dur­ing the episcopate of the first Episcopal/Anglican bishop in China, William Jones Boone, 1 837-1 864. If you have a simi­lar research interest or content to share, he would be pleased to have you contact him (a1 8608 1 @bigpond.net.au) .

Obituaries:

Donald Smith Armentrout, 73,, Sewanee professor

By Bindy Snyder

"Call me Don," he said. "Don" was how the Rev. Donald Smith Armentrout was known to all-colleagues, students, family, and friends.

Don taught his last course at the School of Theology at Sewanee some time after being diagnosed with memory loss. Those of us in that class, pulling for him every minute, won­dered at first how it would go. No problem. It went beauti­fully. He had taught the material so often that i t flowed freely from his lips and from his heart. Baggy pants, droll, and with those jokes I so wish I had recorded, the history of the Episcopal Church became timeless indeed.

Odd, some thought, for a Lutheran pastor to be a pro­fessor in an Episcopal seminary. But Don himself exceeded de­nominational bounds and exemplified ecumenicity, and in his work preparing Episcopal seminarians to be priests, the Lutheran pastor became an eminent Episcopal Church historian.

Don, the Charles Quintard professor of dogmatic the­ology, had joined the School ofTheology faculty in 1 967. He was director of the Doctor of Ministry program shared with Vanderbilt from 1 97 4 to 1 984 and then director of Sewanee's Advanced Degrees Program. He became associate dean of ac­ademic affairs in 1 989 and served twice as interim dean of the semmary.

As we went to press, we learned that Sue Armen­trout, Don's widow, had died on September 1. The couple is pictured here with two of their grand­children.

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He was an editor of Synthesis: A Weekly Resource for Preaching and Worship in the Episcopal Tradition from 1 988 ; a member of the board of editors of the Sewanee Theological Re­view from 1 99 1 ; and as a member of Sewanee magazine's edi­torial advisory committee.

His publications include The Quest for the Informed Priest: A History of the School of Theology ( 1 979) ; A DuBose Reader: Selections from the Writings of William Porcher DuBose ( 1 984) ; with Robert B . Slocum, Documents a/Witness: A His­tory of the Episcopal Church, 1782-1985 ( 1 994) : and also with Robert B. Slocum, An Episcopal Dictionary of the Church ( 1 999) .

Don was graduated from Roanoke College in Salem, Virginia, in 1 96 1 ; the school recognized him as a Distinguished Alumnus in 1 992 and awarded him an honorary Doctor of Humane Letters in 2007. He earned a Master of Divinity de­gree from the Lutheran Theological Seminary at Gettysburg, Pennsylvania, in 1 964. In 1 972, he was ordained a pastor in the Lutheran Church in America (now the Evangelical Lutheran Church in America) .

He received his Ph.D . from Vanderbilt University in 1 970, and General Theological Seminary awarded him an hon­orary Doctor of Divinity degree.

He retired on December 3 1 , 2008, after 42 years as a teacher and leader at the school. He and wife, Sue Ellen, re­mained in Sewanee in their retirement. He died March 30 . The Liturgy of the Church in celebration of the Resurrection of Jesus and in memory of Don took place on April 3 in All Saints' Chapel on the Sewanee campus.

Don is survived by his wife of 46 years, Sue Ellen Gray Armentrout, their three children, three grandchildren, his sis­ter Cora Lou Richards, and many nieces and nephews.

The Very Rev. William S . Stafford, dean emeritus of the School of Theology, said at the time of Don's retirement that by his scholarly work and teaching, he "shined light upon the history of the Episcopal Church as well as the church catholic, . . . a window to let light in . . . . "

There is nothing I would trade in my own church his­tory for the experience of studying with Don and for the op­portunity to "call me Don."

Bindy Snyder, rector of All Saints' Church, Memphis, Tennessee, is president of NEHA. Material for this obituary also came from Se­wanee, magazine of the University of the South.

Scholar, teacher, poet, priest: John Everitt Booty dies at 87

By Julia E. Randle

The Episcopal Church historical community has lost an icon: The Very Rev. John Everitt Booty entered eternal life at his Center Sandwich, New Hampshire, home April i7, 20 1 3, a few weeks shy of his 88th birthday.

His Episcopal News Service obituary (http :// episco­paldigitalnetwork.com/ ens/20 1 3/04/23/ rip-the-very-rev-john­everitt-booty/) described John Booty as "scholar, teacher, poet, priest, beloved husband, father, and grandad. " He was edu­cated at Wayne State University in Detroit, Michigan; at Vir­ginia Theological Seminary, Alexandria, Virginia; and Princeton University, from which he earned a Ph.D. He was also the recipient of honorary doctorates from Virginia and the University of the South.

John Booty the scholar wrote and edited a vast body of articles, lectures, pamphlets, and books concerning the Book of Common Prayer, among them The Book of Common Prayer 1559: The Elizabethan Prayer Book (ed . , 1 976) ; The Book of Common Prayer: The Anglican Liturgy ( 1 989) ; The Book of Common Prayer in the Life of the Episcopal Church ( 1 990) ; and Anglican Identity: What Is the Book of Common Prayer? ( 1 997) . He discussed the early Anglican theologians in John Jewel as Apologist of the Church of England, Meditating on Four Quartets ( 1 963) ; an edition of The Apology of the Church of England by John Jewel (1963); and Reflection on the Theology of Richard Hooker: An Elizabethan Addresses Modern Anglicanism ( 1 998) .And he treated the modern Episcopal Church in The Episcopal Church in Crisis ( 1 988 ) ; An American Apostle: The Life of Stephen Fielding Bayne, Jr. ( 1 997) ; and his own seminary alma mater, Mission and Ministry: A History of the Virginia Theolog­ical Seminary ( 1 995) . He was also the author of The Christ We Know.

John Booty the teacher taught church history at Vir­ginia Theological Seminary as well as at the Episcopal Divinity School in Cambridge, Massachusetts . He also served as dean of the School of Theology, University of the South, in Sewanee, Tennessee.

John Booty the poet lectured extensively on John Donne, editing and writing the introduction to john Donne: Selections from Divine Poems, Sermons, Devotions, and Prayers ( 1 999) . John Booty the priest formally lived that vocation as curate at Christ Church, Dearborn, Michigan, and less for­mally to all he met throughout his long life.

Booty was a Fellow of the Folger Shakespeare Library and the National Endowment for the Humanities and from 1 988 to 2000 was Historiographer of the Episcopal Church.

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For members of the National Episcopal Historians and Archivists (NEHA) , Dr. Booty was a beloved colleague, friend, and mentor. During his tenure as the Church's offi­cial Historiographer, NEHA members enjoyed the particular blessing of his active interest in the programs and affairs of the organization.

Throughout the 1 990 's , Booty frequently attended NEHXs annual meetings. While occasionally appearing on the program as an eagerly awaited scholar-presenter, his presence was always more personal, befriending all the NEHA commu­nity. Scholars and archivists, renowned and unknown, received his unflagging interest, counsel, and encouragement. The an­nual meetings benefitted from insights born of a long career in the church historical community and, when asked, he pro­

john Everitt Booty the preacher. Photo courtesy a/Virginia Theological Seminary.

vided private guid­ance and advice. All enjoyed the unpre­tentious fruits of his knowledge, his un­failing sense of hu­mor, arid the simple pleasure of his com­pany.

Health chal-lenges of aging led to Booty's resignation as Historiographer and the curtailment of travel and attendance at NEHA gatherings, but he remained re­membered, revered, and missed.

Dr. Booty is survived by his wife of 62 years, the for­mer Catherine Louise

(Kitty Lou) Smith; three of their four children; nine grand­children; four great-grandchildren; and a host of EpiscopalChurch historians and archivists as well as other scholars, in­spired by his work and nurtured by his friendship.

Julia E. Randle, former president of the National Episcopal His­torians and Archivists and archivist a/Virginia Theological Sem­inary, is archivist of the Diocese of Virginia.

'Christianity, by its nature, is about remembering.'

By David Reed

"Remembering. . constitutes the primary vocation of the South ." That bold and sweeping claim was made by the great church historian, John Booty. Remembering is the primary vo­cation of the Church, her most essential work. Over the years, I 've said that a lot of different things are the most important task of the Church. But it seems right to say that remember­ing must be prior to, and a part of, all of the other important work we are engaged in. So, you who are committed to the ministry of church histori­ans and archivists are part of something very, very important, even holy, something that is a part of the movement and spread of God's kingdom.

Now, I say these high and lofty things without worrying that you will be overly puffed up with pride because I know somewhat the circumstances under which most of you labor-the budgets with which you carry on your ministry, the places where

Above, Bishop David Reed, suffragan of West Texas. Photo by Matthew P. Payne. At right, All Saints' Chapel on the campus of TM I-The Episcopal School of Texas, San Antonio. Photo by Sue Rehkop/

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precious records and treasures are kept, the congregations that store irreplaceable bits of history in shoeboxes under someone's bed. Our own historical commission works in the Archives Room of the diocesan offices, a luxury suite in the dark, dimly lit basement. If you did not love your work and understand the importance of remembering and recollecting, you'd prob­ably be doing something else.

But Christianity by its nature is about remembering, about history. "The Lord said to Abram, 'Go from your coun­try and your kindred and your father's house to the land that I will show you. And I will make of you a great nation. ' . . . So Abram went. " (Gen. 1 2 : 1 -2 , 4) "Now there arose in Egypt a new king over Egypt, who did not know Joseph. " (Ex. 1 : 8) In a particular time and a particular place-that is, within his­tory-"It came to pass in those days, that a decree went out from Caesar Augustus . " (Luke 2 : 1 ) And in time, a group of unlikely people began to follow this Jesus and came to believe, came to remember, that he was "born of the Virgin Mary . . . . He suffered under Pontius Pilate, was crucified, died and was buried. He descended to the dead. On the third day he rose again. " And they remembered so many things he'd said and done: "Do this for the remembrance of me. " "As I 've done for you, so you should do for others . "

And they told the stories and passed them on, and the news reached a young man named Barnabas, likely a Hell­enized Jew living in the Diaspora. And he came to believe and, in his time, took in a bewildered man who'd had a life-shat­tering experience on the Damascus road, and for three years Saul/Paul was likely mentored by Barnabas. What do you think they talked about during that time? How do you think Paul

think Paul was formed and fitted for apostleship? I think Barn­abas was teaching him history: the story of the life, death, res­urrection of]esus and the sending of the Holy Spirit. Barnabas then presented Paul to the disciples in Jerusalem who then sent them off to proclaim the Good News-to remember the story out loud-and, well, you know how the story goes.

You know how vitally important it is for the Church to preserve and maintain and pass on this history. Not for the sake of keeping everything always the same, but so that, in the remembering, the Church might see more clearly where and how God is leading us into his future, so that we might not be overwhelmed by the changes and chances of this life and lose our way and our hope, but might, in the remembering, be bet­ter equipped to live with hope in the present.

And you also know the serious dangers we are in when we neglect history, when we suffer from collective and willful amnesia, when we give in to the prideful temptation that we are the smartest, most faithful, most spiritually aware people who ever lived. A Church that devalues history is traveling into unknown territory without a map, compass, or GPS. A Church that doesn't remember is soon cut off, then perhaps dismem­bered, as everyone does what he or she feels is best without re­gard to the shared and live-giving story.

Please don't ever give up. Your work, your ministry, matters. It is epic work, of historic proportions. Long, long ago (this is ancient and murky history now) , when I was freshman at the University of Texas, I took a required U.S . history sur­vey course-Civil War to the Present, I think-with 400 of my closest friends. I passed, but almost lost my interest in his­tory. No fault of the professor's , I 'm sure. He was given an im­possible task with a tough audience. But the sweep of the course seemed really disconnected from real life. (And, in hind­sight, some of that may have been affected by an 1 8-year-old's lifestyle and attention span.)

But this also happened. That summer, I went back home to Brownsville, down at the border and the southern tip of Texas, and I signed up for summer school at our humble junior college, Texas Southmost College, affectionately known then as "Texas Almost College. " I took a history course taught by a young, enthusiastic teacher named Manual Medrano. He spent a lot of time talking about local history and the influ­ence of larger events on the town where I grew up. We visited the old fort across the river in Matamoros, Casa Mata, which had tried to defend the town from Mexican bandits and revo­lutionaries and Anglo incursions. We visited Fort Brown and Palo Alto, site of the first battle of the Mexican-American War, and we went to Palmetto Hill where the last battle of the Civil War was fought, two weeks after Lee surrendered at Appo­mattox.

In all of that, Mr. Medrano brought history to life, he helped us make sense of where we were living and how we came to be the way we were. In drilling deep into local history, he helped us understand the larger sweep of history, gave us a foundation, and a context for living in our own day and time.

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He did the work of a church historian, helping us know and re­member and make sense of

I tell you all that because most of you are engaged in work similar to what Mr. Medrano did. Your particular areas of ministry, as historians and archivists, is more focused on the local and diocesan history of the Church than on the grand stage of world events. By drilling deep, you help others to re­member how a local congregation's history manifests and in­carnates the history of the Church, how the local history is caught up in salvation history. That's why parish histories that are built around who was rector when, or who was bishop, do something of a disservice. That's why parish histories that gloss over hard or messed-up times are not so helpful. Those kinds of histories seem so disconnected from the messy, sacred story of God and his people that we are called, above all else, to re­member.

Approaching history like that can leave you with the same feeling you get when you go to a funeral and hear a glow­ing eulogy for someone you knew very, very well: It seems to have very little to do with the flesh-and-blood life of that per­son you know and love. In our histories we need to be told, and to remember and retell , not just the stories reserved for polite company, for visitors, the "parlor stories ," but more im­portantly, those family stories, the "kitchen stories, " that tell truth about our struggles to follow Jesus on the way, the chal­lenges we've faced in trusting God, the ways we've dishonored our identity as Christ's Body and have known the freedom and healing of repenting and returning to the Lord.

As you help others gather and recollect and remem­ber their histories, encourage them to do it mindful of how much hangs on faithful remembering for the sake of those who come after us. Help them to tell their history with an eye for the ways it is woven into the sweep of church history, for the ways it manifests and incarnates salvation history, the on-going story of God and his people.

Though your historical work-whether vocational or avocational-might look very different in its methods and processes from other things the Church does, know surely that, at heart, it is the same work we do when we gather and wor­ship : Stories are told, people are called to remember where they've come from and where they're heading, people are sent out to tell this living and life-giving story to others. You histo­rians and archivists stand in a long line of faithful saints and sinners. You are in good, historical company when you are telling the story of Jesus . It's not always an easy life, this fol­lowing Jesus, and your ministry is not always easy. But it mat­ters. You are engaged in the holy work of helping the Church remember her most i�portant work of remembering. Amen.

Suffragan Bishop David Reed of West Texas was the preacher for the Opening Eucharist of the tri-history conference, "The Episco­pal Church on the Borderlands, " held in San Antonio in June. This article is excerpted from his homily.

Illuminated History: Stained Glass at the Cathedral Church

of St. Paul Des Moines, Iowa

By Vicki Ingham

When St. Paul's Episcopal parish in Des Moines, Iowa, built its Gothic-style stone church in 1 884-1 885 , the local newspaper published two long articles describing the interior furnishings and the stained glass windows. On January 8, 1 886, after the last windows had been installed, the Iowa State Register re­ported, "There are now twenty-one memorial windows in the church which must make it a Pantheon of loved memories to many who . . . continue to worship in that beautiful edifice. It is creditable to the thoughtful reverence and lib­erality of all concerned. "

I t was indeed creditable that parishioners stepped up to complete all the windows at once. Perhaps be­cause all the windows were commis­sioned at the same time, all, including the colored glass clerestory, were produced by a single company, Groves & Steil of Phil­adelphia, Pennsylvania. Now, nearly 1 30 years later, St. Paul's is one of only two surviving repositories of work by one of Philadelphia's most successful 1 9th-century art glass firms.

In the early l 880 's , Des Moines had a few retailers who sold window glass and "cut, ground, and ornamental glass" along with wall­paper, paint supplies, and building materials. The city directory listed no stained glass artists or art glass companies, however. St. Paul's, therefore, had no choice but to look beyond the city for a company to produce memorial windows. How they set­tled on Groves & Steil instead of a closer firm in Chicago or St. Louis is unknown, but the company produced windows for 1 6 other Episcopal churches in the East and South. Perhaps the cler­ical grapevine brought them to the attention of St. Paul's rec­tor, the Rev. William Henry Van Antwerp.

According to a 2004 master's thesis written by Erin Stevie for the University of Delaware, the company had formed in 1 879 when Henry J. Steil and Richard S. Groves teamed

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up to buy a factory and showroom on Philadelphia's South Broad Street. There it could conveniently serve an upper mid­dle class clientele, and over the next decade, their business flour­ished in spite of growing competition. The partnership endured until 1 902 when Steil retired. Groves continued to op­erate the business under his own name for several more decades. Visitors to the church today are surprised to learn that

all the windows came from the same firm because, at first glance, the nave windows look so different from each other. The variety was, in fact, a point of pride for Groves & Steil. Their 1 888 catalog assured cus­tomers, "We make a particular spe­cialty of Figure and Memorial Windows, the perfection of drawing and execution of which can be seen by our illustrations. Any subject can be selected. . . . The drawings are made by Artists who have qualified themselves by long study and expe­rience in the several styles in which they practice, such as English, Ger­man, French, Italian, and Ameri­can . "

While none of St . Paul's windows is as large and intricate as the most expensive designs shown in the catalog, our windows do show

the range of which the company was capable. The simplest compositions combine Aesthetic-style geometric blocks with panels bearing symbolic motifs (anchor, crown and cross, lamb, hourglass, dove, and so on) . The most elaborate feature a fig­ure in a landscape or Gothic-style architectural setting, with geometric or floral blocks below. Except for the chancel win­dows, each memorial window was commissioned by the donor without reference to an overall thematic scheme. In spite of the eclectic effect this produced, the repetition of colors and mo­tifs throughout the church ultimately created a subtle harmony and unity.

Because of the company's versatility, the windows at

St. Paul's catalog a sampling of 1 9th-century developments in stained glass. Over the previ­ous 400 years, stained glass had become more like canvas painting with designs applied to clear or pale glass using col­ored enamels. For several of our windows, Groves & Steil relied heavily on this by-then old-fashioned method. In the Weeks window, the "Ella" panel and the flowers and trel­lises framing both panels are entirely painted in colored enamels on clear glass. Like­wise, the landscape in the Hippee window is painted onto a pale pinkish antique­glass panel. The faces and hands of .other figures re s e m ­b l e de tailed oil paintings as well.

As the Gothic Revival

style in architecture became popular in England and America, artisans revived the medieval method of coloring the glass itself with metallic oxides. Details and stenciled designs were painted on with a brownish-black pigment made of metallic oxide and ground glass, which fused to the glass surface when fired. By the 1 880's, glass manufacturers were producing this "antique" glass by hand (mouth-blown) and machine, along with machine-made rippled, textured, and colored glass sheets . At St. Paul's, the medieval element lies in the use of beautiful colored glass that "stains" the light as it falls on the window embra­sures. Grisaille backgrounds and Gothic architectural features also reference the neo-medievalism of the period.

More significant, however, is the influence of the Aes­thetic style, which reached its height in the late l 870's and early

l 880's . Advocates of this movement, such as British artists Daniel Cottier and William Morris, viewed historic styles as a treasure trove of motifs that could be reinterpreted and freely reassembled to create new designs . Divested of their original symbolism and removed from their original historical contexts, these motifs became the grammar of a new decorative language that would (it was believed) restore beauty and meaning to everyday objects and daily life. Cottier and Morris both intro­duced non-religious, non-figural designs to church windows around 1 879, and Groves & Steil followed suit, creating bor­ders , blocks, and backgrounds filled with stylized and ab­stracted flowers and leaves. At St. Paul's, the sheer abundance of the stylized decoration celebrates the Victorian-era love of pattern and embraces the same conviction that beautiful de­sign, and lots of it, offered spiritual uplift and encouraged moral improvement.

As the l 880's progressed, artists John Lafarge and Louis Comfort Tiffany perfected their experiments with opalescent glass, and this new material soon dominated the market. Their new glass featured an iridescent finish and lay­

ers of streaky, nearly opaque colors that suggested light and shadow and three-dimensional form. The blended colors in the glass reduced the need for additional painting to define shapes.

Keeping in step with the trends, Groves & Steil also used opalescent glass, although a much simpler type than Tiffany's. It may have been the extensive use of opalescent glass, as well as the large faceted jewels embedded in panels of flashed glass, that led the Iowa State Register to declare the Parsons window, commemorating young Kate Parsons, "the costliest and best executed window in the church . . . .This is perhaps the best piece of stained glass work m the State, though not the largest,

and is really an exquisite work of art. "

Continued on next page

St. Paul's Stained Glass Windows The Parsons window, at far left, incorporates opalescent, antique, painted, and flashed glass. in a design that combines three different artistic styles: Gothic Revival arches, Aesthetic-style lilies, and realistic figure painting. The Weeks window, above left, memorializes a daughter, Alice, with the figure of St. Agnes in the left panel and a stepdaughter, Ella, in the right. Above, a detail .from the Hatton window. The Tracey window, at right, composed of Aesthetic-style geometric blocks alternating with symbolic motifi, was one of the least expensive windows commissioned. Photos by Vicki Ingham.

9

Illuminated History

Continued from preceding page As Erin Stevie notes, the company's particular artistic

strength lay in the skill with which it combined various types of machine-made and mass-produced glass to create windows with great richness, texture, and depth. In the Weeks window, for example, below the glass-as-canvas panels that dominate the window, the bottom floral sections combine white rippled glass, round pink jewels, antique and smooth colored glass, and opalescent background pieces. The re­sult is visually pleasing and even fashion­ably modern, complementing the more old-fashioned yet beautifully painted lancets above.

The research trail that led to our current knowledge about the cathedral's windows illustrates the challenge that faces an old church whose members appreciate history but have no dedicated archivist or archival policy. In 20 1 0, I began looking for information about our windows and discovered that all of the parish histories of­fered only brief descriptions of what you could see when looking at the window. I wanted to know who made the windows, where they fit in the stream of art history, and what the stories were behind the sym­bols and saints depicted.

memory of an infant daughter who had died many years be­fore.

Others were frustratingly elusive, and we could find little more than place of origin and occupation of the donors and almost nothing abput the person memorialized. In track­ing down whatever fragments we could find, however, we dis­covered that the donors represented a surprising cross-section of economic groups. There were business owners, a bank pres­

ident, a couple of real estate developers, a lawyer, a civil engineer, and a woman hotel keeper. There were also a widow of appar­ently modest means, a bookkeeper, and a marginally employed Civil War veteran and his wife, who was the church organist for a time. One window was given by an outside organization, the Old Settlers As­sociation, in memory of one of their founding members . For such a spectrum of individuals, Groves & Steil was the ideal studio, offering something for every budget.

Had our archives been better or­ganized, I might have found some of the answers sooner, but as it was, I started by reading the vestry minutes from 1 8 54 through 1 924. I found references to "Glass Manufacturers Messrs Grover and Steele of Philadelphia" and later to "Graves and Still" and eventually discovered this was the

In the Hedges window, the broken column symbolizes death while the dove recalls God's promise of salvation. Photo by Vicki Ingham.

As we recovered the personal stories, we were able to understand why certain symbols were used. Annice B. Tracy, for ex­ample, lost her husband when he was 3 1 years old. She moved to Des Moines the following year with her two young daugh­ters, but just two years later, the girls died within days of each other. In the memorial window she commissioned, the hourglass and scythe take on added poignancy as

.

symbols of the brevity of life, paired with a dove and baptismal font representing the assurance of salvation. In the Hedges win­dow, a broken column (symbolizing death) and a dove bearing an olive branch (sym­bolizing God's promise of salvation) offer a sad tribute to a son who died of an appar­

firm Groves & Steil and that it had produced 2 1 memorial windows for the new church when it was built in 1 88 5 . A search on worldcat.org led to the prize, a copy of the firm's 1 888 catalog housed at the Hagley Museum and Library in Delaware. The catalog included a testimonial from the St. Paul's vestry clerk, a price list, and about 30 pages of sample designs . None of the samples exactly matches any of our windows, suggesting that each was custom designed using stock elements that were then interpreted, embellished, and combined in an amazing variety of inventive ways .

Finding out about the donors and the individuals me­morialized was harder. A few of the donors were active church members and well-known in the community. One of the most notable was Hoyt Sherman, a prominent businessman, brother of the Civil War general, William Tecumseh Sherman, and one-time mayor of Des Moines . He gave the rose window in

10

ently accidental self-inflicted gunshot wound. Throughout the nave, each window delivers a message

of loss and love, sorrow, faith, and hope. In 20 1 1 , we published an 84-page, full-color booklet to capture the stories, interpret the symbols, and record the art historical significance of these windows. Along with stained glass added in the narthex and chapel in the l 950's and l 970's, the 1 9th- century windows continue to enhance our worship at the cathedral, reminding us of the "cloud of witnesses" by whom we are surrounded.

Vicki Ingham, a free-lance writer and editor, is communications minister for the Cathedral Church of St. Paul in Des Moines, Iowa. She is currently working her way through the church vault, cataloging its archival materials. In the 1990's, members of the Historical Society of the Episcopal Church (HSEC) began to discuss the possibility

African American Episcopal Historical Collection: A report to the Historical Society

In the 1990's, members of the Historical Society of the Episcopal Church (HSEC) began to discuss the possibility of establishing a collection of materials related to African American Episcopalians . Collecting began in 2000, and in December, 2002, the Society and the Virginia Theological Seminary (VTS) agreed to joint partnership of what they named the African American Episcopal Historical Collec­tion (AAEHC) . This new archive and research center was located at VTS's Bishop Payne Library.

The Collection, through documents, institutional records, oral histories, personal papers, and photographs, documents the experience of African American Episcopa­lians in the United States . Individual collections contain significant references to religious faith and involvement in the Episcopal Church, particularly at the regional, dioce­san, and local levels .

At its annual meeting in San Antonio, HSEC's board of directors heard reports from representatives of the AAEHC's Steering Committee.

The past year has been a period of continued positive growth and expansion for the Collection.

The Collection continues to be managed well by its capable staff who, as mentioned earlier, prepared the 20 1 2-20 1 3 report in your hands. The salary of Dr. Thompson, as­sistant archivist for the AAEHC, and the general expenses for the maintenance of the collection are line items in the annual budget of the Virginia Theological Seminary, and your repre­sentatives have been assured this will continue.

The chief work of your representatives continues to be working in partnership with the officers of VTS on the AAEHC Steering Committee to support the staff of the Col­lection, especially in finding effective ways to add to its hold­ings , and to support efforts to secure grants that will make possible initiatives that will expand the Collection's holdings, and efforts chat will make it both more widely known and more accessible to scholars and researchers.

At the 20 1 3 annual meeting of the AAEHC Joint Steering Committee, held last week, considerable time was spent designing fund-raising initiatives to produce moneys that will strengthen the work of the Collection and enhance its pub­lic visibility in four areas: first, expansion of the AAEHC's Oral History Program; second, to increase the size of the Collec­tion's fund for purchase of important papers, documents, and rare books relevant to the Collection as they become available

1 1

through dealers or on offer from owners who seek purchasers; third, for digitization of the documentary collections of the MEHC; and fourth, to establish a fund that will provide grants to cover the lodging expenses of qualified scholars and researchers who wish to come to VTS to do research in the holdings of the Collection.

In regard to the last goal-establishing a fund to pro­vide grants for qualified scholars and researchers to do research in the holdings of the Collection-the administrators of the AAEHC and the officers of the Virginia Theological Seminary received with pleasure and gratitude the gift of $9,000 for this purpose from the Historical Society of the Episcopal Church. This gift was authorized by the Executive committee of the HSEC in December 20 1 2. On Friday, 7 June 20 1 3, Dr. Prichard presented the check for $9,000 to VTS's vice-presi­dent for development.

The two conditions the HSEC executive committee attached to the $9,000 gift are: (one) the published writings of grantees must include acknowledgment of financial support from the HSEC; and (two) the selection committee for recip­ients of research grants must include two representatives of the HSEC who are members of the AAEHC Steering Committee. The AAEHC Steering Committee accepted both conditions attached to the $9,000 gift. And the president of the HSEC made the following appointments of HSEC representatives to serve on the selection committee: 20 1 3-20 14 : Ms. Susan Stonesifer and the Rev. Dr. Gardiner H. Shattuck, Jr. ; 20 14-20 1 5 : the Rev. Dr. Eugene Y. Lowe, Jr. , and the Rev. Dr. J . Robert Wright; 20 1 5-20 1 6: the Rev. Dr. Robert W Prichard and the Rev. Dr. Alfred Moss, Jr.

Also at the annual meeting of the Joint Steering Com­mittee on 7 June 20 1 3, the officers ofVTS stated their inten­tion and enthusiastic desire to renew the contractual agreement between VTS and HSEC as joint managers and supporters of the AAEHC for another five years when the current contract ends in 20 1 3 .

Your representatives were pleased to learn this, and we respectfully ask you, the directors of the HSEC, to approve at this meeting renewal of the contract to run another five years, specifically from 20 1 3 to 20 1 8 . [It was approved. Ed.]

Alfted A. Moss, Jr. , chairman of the African American Episcopal Historical Collection Committee, is a retired professor of history at the University of Maryland. He presented this report to HSEC's annual meeting in San Antonio on June 11, 2013. Reports pre­sented by Susan Stonesifer and Robert Prichard will follow in the next issue ofThe Historiographer.

An opportunity for missionary training: The Philadelphia Deaconess House By Caroline H Sanford

It is a well-known fact that in the past our Church has had no means provided for testing the fitness of a worker before send­ing her to the foreign field. Thus, often a mistake has been made involving great delay and expense. To furnish a remedy for this evil was one of the several objects for which the Church Training and Deaconess House was founded.

A young woman who wished to work in the mission field, and whose application had been favorably received by the Board, would be advised to spend six months or more in one of the training schools before reaching a final decision.

To enter the Philadelphia school, she would first apply to the Admission Committee, 7 1 8 Spruce Street, enclosing references from her Bishop or rector, and a certificate of health from her own physician. She would receive in reply a list of "ques­tions" to be answered in writing. If these answers were satisfactory, she would then be notified of her ad­mission as a missionary student. The terms, including board, washing, use of text books, tuition, and car fares incurred for required Church work are $200 a year, or $5 a week.

for a special course at the Drexel Institute, when considered desirable. This is the case at present with a young woman who wishes to go to Japan, and who hopes to open a way to the hearts of Japanese ladies, while teaching them Western cook­ery. One, who is now in China, taught a class in the Chinese mission while at the Deaconess House.

The general course of training includes music, hospi­tal work, keeping accounts, and making reports of mission

work.The lectures ground the stu­dent in Church history, the Prayer Book, and Bible study, testing her ability as a student. Her power as a religious teacher is tested in a Bible class where, in learning to reach the minds and souls of her countrymen, she is better able to realize the diffi­culties to be overcome in teaching the same truths in a strange language to an unknown people.

The most valuable lessons to be learned in the training school are those resulting from contact with so many women of different ages, tastes, and dispositions . People are accustomed to their home sur­roundings and without conscious thought adapt themselves to the dif­ferent dispositions there from in­fancy; their family friends are chosen because congenial .

Each student passes an en­trance examination to test her intel­lectual standing, as a good average education is one of the requisites . If she should prove deficient in one or two branches, opportunity is given to make up these conditions in the school.

She is required to spend an hour daily in housework. A teacher examines her as to her knowledge of cutting out, making, and mending garments . If this prove satisfactory, she is excused from attending the

The Church Training and Deaconess House at 708-710 Spruce Street in Philadelphia served from 1891 until the 1940's. In 1977, the building was sold to Pennsylvania Hospital, which needed room for expansion. Photo courtesy of the Archives of the Diocese of New York.

But let a woman who has grown up in such a circle be sud­denly transferred to entirely differ­ent companionship, where at first the only tie is that of a common faith and aim, and she discovers many weak places in her own char­acter as well as sometimes in her com­panions. A sincere Christian woman may often feel saddened at first by

weekly sewing class, but otherwise she must stay till she reaches the required standard. The same system is pursued with regard to cooking; in addition to the weekly cooking class, arrange­ments can .be made

1 2

such discoveries, but in the end grows stronger in her own self-mastery and in wider sympathy with others . This is a most important lesson to learn before going from a loving home circle to l ive among

Continued on next page

Philadelphia Deaconess House

Continued from preceding page strangers in a land far away, "with the bridges burned between. "

Another important lesson i s in the use of time, and here room is left for self-government. If a new student "just stays to talk a few minutes" during work hours, she suffers con­sequent inconvenience from over-pressure; but using time con­scientiously, every duty fits in easily without encroaching upon others .

She learns what may be called "comparative values" in duties, and dividing them into, first, the things she ought to do; second, those other people want her to do; and third, those she wants to do for her own pleasure, she finds life much sim­pler. Six months makes a great difference in the value attached to minutes and in the power to systematize work.

In the Saturday Morning Missionary Society the lives of missionaries are carefully reviewed, and the point empha­sized that the work done amidst discouragement and apparent failure often bears most fruit.

The same lesson against "weariness in well-doing" is learned when, accompanying life-long workers, the student goes from house to house visiting the poor, the sick, and the

Looking back in history:

Report of the Registrar December, 1 992

As I read the literature of the Archival Profession, I am struck by the foresight of the authors of the present Diocesan Tide III, Canon 1 8 . This was first adopted in 1 870, and in that year the Diocesan Convention appropriated $25 for the Registrar! The Canon provided for the Registrar of the Diocese "To receive and keep safely all books, documents and papers belonging to the Diocese . . . and materials relative to the history of the Dio­cese and of particular congregations . . . and make their con­tents accessible for reference. "

This i s the Canon under which this Registrar has worked for more than forty years , and it makes of him an Archivist. It does give him a lot of discretion as to what to save and what to discard. Most of his predecessors have done the same and have made for what is one of the best collections of Diocesan history in the Episcopal Church.

* During this past year I have assisted with parish his­tories. A number of Congregations were formed in the post­Civil War years .

* While repairing some damaged bindings on volumesof The Spirit of Missions I discovered some early reports of mis­sion<Jiy efforts in Missouri, dated from the 1 820's . Copies were made of these and distributed to local Congrega-

1 3

erring; learning the worker's trials and discouragements, ad­miring her patience, joining in her prayers, and sharing her joy over returning wanderers-wanderers brought back after ten, twenty, or even thirty years of the prayerful "watching as of one who must give account. "

In the companionship of such women, in the daily study of the Scriptures and the dear chapel services, there comes to her "that sweet gift of fire," the desire for the fulness of Divine love, and her girlish enthusiasm deepens into intel­ligent, heartfelt devotion unto her life's end.

Caroline H Sanford, daughter of a Connecticut clergyman, ar­rived at the newly opened Church Training School and Deaconess House in Philadelphia in January, 1891. Although she arrived as a student, Bishop Ozi Whitaker immediately appointed her house mother. The position of deaconess was new.

During the summer of 1891, Miss Sanford went to Eng­land to learn how deaconesses were trained and the work they en­gaged in. She was set apart as a deaconess in 1892 and remained at the school until 1922. She died in Ward, Pennsylvania, in 1925.

Her article was reprinted, with permission of the Archives of the Episcopal Church, from Spirit of Missions.

tions when such still exist. * The major addition to the Archives this year has

been the Papers of Bishop [William A.] Jones which are being catalogued and placed in proper order.

* I apologize for overspending my very small budgetthis year. It seemed essential that the volumes of Church News [begun in 1 870] be placed on microfilm.

* I still offer to microfilm the Parochial Registers ofany Congregation in the Diocese. The Diocesan Budget has allowed for this.

In addition to being archdeacon of the Diocese of Missouri, Charles F. Rehkopf was diocesan registrar-archivist-historiographer, a posi­tion he assumed in 1947 and filled until his death in 1995.

Episcopal Church on the Borderlands

Continued from page I San Antonio by paying her train fare of $32 .00 . That sum would be parlayed into what is now a two-year community

St. Philip's president, Adena Williams Loston, spoke of her school's connection with the Episcopal Church.

college serving a wide and diverse p o p u l a t i o n : African Ameri-can, Hispanic, Anglo. The of­ferings of the in­stitution are wide and varied.

Following Morning Prayer, St. Philip's presi­dent, Adena Wil­l iams Loston, gave an overview of the college and its connec­tion with the E p i s c o p a l

Church. Participants were struck with the cordial, friendly hos­pitality of the school. Its entire leadership team, including the president, mingled with participants, attended presentations and workshops, and shared meals.

Papers from a panel chaired by the Rev. Craig Townsend of St. James' Church, New York City, had the um­brella title, "Pilgrims and Pioneers . " They included a presenta­tion on Leonidas Polk by Professor Douglas Cupples; Polk, who was simultaneously bishop of Louisiana and Confederate general, made an effort to establish the Episcopal Church in the Southwest. This was followed by a paper given by a color­fully clad Jeffery Schroeder, a Disciples minister and descen­dant of the Rev. Silas Dean Davenport, portrayed in an excellent slide show. Edward Bond, editor of Anglican and Epis-

1 4

copal History, talked about Edward Fontaine and the Episcopal parish in the Old Southwest.

A workshop on "Disaster Planning" shared the same time slot. Matthew Payne spoke of the experience of the Dio­cese of Fond du Lac when the Fond du Lac River, normally little more than a stream:· overflowed following two weeks ofrain. Diocesan buildings were flooded, including Grafton Hall, which housed the diocesan archives, causing heavy damage. David Mistick of Sacred Builders, who works closely with Church Insurance, spoke on disaster preparedness .

The Rev. Nicholas Beasley, priest-scholar from the Diocese of Upper South Carolina, moderated the afternoon panel, "Worship on the Borderlands : lnculturation of Wor­ship." The Rev. Robert Wright, OMI, a Roman Catholic priest and professor, spoke on Latino popular religion in the Roman Catholic Church. Episcopalians involved with Latino ministry found many similarities . The Rev. Susan Saucedo Sica of New Jersey, daughter of Bishop Melchor Sau­cedo, the first bishop of Western Mexico, spoke on an important chap­ter in the life of Iglesia Anglicana de Mexico, a precursor to the present Province of the Angli­can Church of Mexico and at one time a mis-

Artemisia Bowden

sionary diocese of the Episcopal Church. Latin American music in American churches was a

short but lively presentation by Diana Sanchez-Bushong, a United Methodist Church musician, who had participants singing, a good antidote to post-luncheon somnolence! The

Rev. Paul Frey, son of Bishop William Frey, first mission­ary bishop of Guatemala and later bishop of Colorado, serves the Church in Laredo, Texas. He unabashedly ad­mitted that his paper was not a scholarly piece; neverthe­less, it brought to light many of the problems of co-existence of Anglo and Latino in a town on the border between the U.S .A. and Mexico.

Participants were charmed with the first-ever pre­sentation of Miss Bowden's Dream, a multi-media solo the­atrical performance. It brought an amazing leader's accomplishments to life in a fascinating way.

Bishop Gary Lillibridge ofWest Texas (right) presents a spe­cial award to Donald Engelking (left), former head of the diocesan History Committee and largely responsible for bringing the Tri-History Conference to San Antonio.

One aspect of the conference not included in the plan­ning was rain. A boon for the people of Texas, nightly rainfall did occasionally inconvenience participants, including cancel­lation of a tour of Sc. Philip's campus. A virtual tour, however, was provided, and the storm diminished enough to allow par­ticipants co be shuttled in golf carts co the building in which that evening's banquet would cake place. Exhibits of the history of St. Philip's College were on display on the first floor of the Bowden Alumni Center, holding the attention of many both before and after the banquet.

The conference banquet that evening, hosted by St. Philip's, included good food and wonderful company. Members and a former rector of Sc. Philip's Episcopal Church, the his­toric African American parish in San Antonio, were special guests. Banquet speaker Robert Wright spoke about the diffi­culty of cross-cultural exchange of ideas, thoughts, and worship.

"Even when one lives fully in another culture for an extended time," he said, "one never fully feels to be of that culture ."

During the meal, conference planners made an unex­pected appeal, asking chat each person in attendance send the college $32.00, matching the amount Bishop Johnston had given Arcemisia Bowden co repay the cost of her travel to San Antonio.

On Thursday, participants walked across the park from the hotel to the recently renovated St. Mark's Episcopal Church. The church, once the cathedral of the former Mis­sionary District of West Texas, St. Mark's is a parish blessed with many resources and ministries, and its main building is a striking Gothic structure designed by Upjohn. Morning Prayer was held in the Bethlehem Chapel, unfortunately inaccessible to chose who are physically challenged.

Continued on next page

The Rev. Bindy Snyder, president of the National Episcopal Histo­rians and Archivists (NEHA) , presented the 20 1 3 Bishop's Award to the Re. Rev. Russell E. Jacobus, seventh bishop of Fond du Lac. The award was presented during NEHA'.s Annual Meeting at the Tri-His­tory Conference in San Antonio, June 1 1 - 1 4 .

Wishing to honor bishops who have actively championed the work of historiographers and archivists, NEHA instituted the Bishop's Award in 2000. Presented occasionally, the award is given for exemplary support of historical research and archival preservation. In presenting the award, Snyder noted Jacobus' support and com­mitment for the work and funding necessary to restore Fond du Lac's archives following a devastating flood in 2008. In 2009, NEHA mem­bers were delighted to have Jacobus participate in their annual con­ference, held at the DeKoven Center in Racine, Wisconsin.

Photo by Christopher Agnew.

Mark ]. Duffy, canonical archivist and director of the Archives of the Episcopal Church, is the 20 1 3 recipient of the Canon John W Davis Award given by the National Episcopal Historians and Archivists . NEHA President Bindy Snyder presented the award during NEHA's Annual Meeting in San Antonio, June 1 1 - 14 .

Named for its first recipient, long-time NEHA president Canon John W Davis, the award pays tribute to outstanding contri­butions a NEHA member has made co the organization and/or the fields of Episcopal Church history and archives.

Duffy is a long-time NEHA member and previously served on the organization's board of trustees. Over the past three decades, he has made innumerable contributions to the field of religious archives through publications, professional service, and institutional dedication. He has been director of the Archives of the Episcopal Church since 1 992, having previously worked at the Harvard Uni­versity Archives, as chief archivist for the City of Boston, and as archivist for the Episcopal Diocese of Massachusetts .

Photo by Matthew P. Payne.

1 5

Episcopal Church on the Borderlands

Continued from preceding page Following Morning Prayer, Mark Duffy, canonical

archivist of the Episcopal Church, gave a workshop on "Keep­ing Archives, Keeping Faith: The Episcopal Church Archives' Mission of History and Evangelism." Lewis F. Fisher, author of a recent history of St. Mark's Church, led a workshop on writ­ing parish histories while Dr. Matilda E. G. Dunn and Susan Guise led one on developing oral history projects .

A panel on Latin American history moderated by Dr. Luisa Bonillas included papers by David Allen White on "An­glicanism in Mexico from Iglesia de Jesus co Jose Guadelupe Saucedo [the first archbishop of the new Anglican Province] " ; Margarita Contreras on Anglicanism in Mexico in the 1 9th century; and the Rev. John Rawlinson on literature for the Latin Church. Rawlinson, a priest with wide-ranging bilingual experience, brought out in humorous fashion some of the quirks of translation and the need for local affirmation and in­volvement in projects .

That afternoon, Dr. Bruce Mullin of General Theo­logical Seminary, and now also Historiographer of the Episco­pal Church, chaired a panel chat addressed ministry among native Americans. The Rev. Robert Prichard, president of the Historical Society, spoke of the Episcopal Church's ministry to native Americans during the Grant Administration. Dr. Robyn Neville of General Theological Seminary spoke on "The Scan­dal on the Mission Frontier: The Trial of Samuel D. Hinman." Cathlena Plummer, daughter of the late Bishop Steven Plum­mer of Navajoland and a senior at Church Divinity School of the Pacific, spoke movingly of the Rev. H. Baxter Liebler, cer­tainly one of the most colorful and creative missionaries the Episcopal Church has produced. Liebler, who "pushed the en­velope" many times, is considered controversial by some his­torians. Today, St. Christopher's Mission at Bluff, Utah, stands as a testimonial to his untiring work of truly being at one with the people he served.

The final panel on "Education on the Borderlands" was chaired by Dr. Marilyn McCord Adams, one-time profes-

1 6

sor at Yale and Oxford. Paula Allen presented a paper o n James Steptoe Johnston and the Texas Military Institute, known also as the Episcopal School ofTexas. One could not help but chink of the context and contrast of the two schools he fostered, one predominantly for affluent white children and the other for poor African Americans. Or. Marie Thurston, historiographer for St. Philip's College, spoke on Artemisia Bowden, its founder. Finally, Ken Kessulus, biographer of the lace Presiding Bishop John Hines, gave an engaging paper on Bishop Hines' encouragement and founding of Episcopal institutions of learning from near-cradle (parochial and private church schools) to seminary (Seminary of the Southwest in Austin) .

EWHP and NEHA held their annual meetings during the lunch hour. Ac its meeting, NEHA presented awards to Mark Duffy and Bishop Russell Jacobus of Fond du Lac (see page 15) . Also, during Thursday's lunch, Bishop Gary Lilli­bridge of West Texas presented a special award to long-time diocesan h i s t o r i o g r a p h e r and archives volun­teer Donald En­gelking in recognition of his many contribu-tions, including promotion of San Antonio for a Tri­Hiscory Confer­ence.

As it had all week, the evening again brought showers. The planned river dinner-cruise was can­celed. But participants thoroughly enjoyed the Southwestern dinner at a Riverwalk restaurant.

Perhaps the best was saved for last! On Friday, June 14 , chose remaining at the conference were bussed to Mission

San Jose, the largest of the five Tejas missions in San Antonio chat are part of a National Historic Park. We enjoyed a film presentation at the Visitors Center, then followed our guide, a young woman who writes her own script. We learned that these five missions were not founded as churches, rather as communities with the church as the focus. Nor were the missions estab­lished for the enslavement of the Indians, rather to teach chem how to farm so they would eventually

Continued on next page

The Rev. Paul Frey (left) addressed the problems of Anglo-Latino co-existence in a border town while Mar­garita Contreras (above) spoke on Anglicanism in Mex­ico in the 19th century.

Grant expands SCI oral history project A grant received from the Bay and Paul Foundations helps give voice to thousands of United States Merchant Marine veterans whose service to their country in times of peace and war has contributed significantly to the security and prosperity of the nation. The new funding allows the Archives Department of the Seamen's Church Institute (SCI) to reach out to veterans across the U.S . to create a robust online repository of stories of the sea as part of the American Merchant Marine Veterans (AMMV) Oral History Project.

Last year, SCI launched an oral history project seeking to capture narratives of merchant marine veterans in audio­recorded interviews. The project salutes thousands of men and women who frequently go unremembered both in their serv­ice to their country and in their service to the world in inter­national trade. To date, SCI's oral history project has recorded interviews with 1 7 mariners and port workers, including 1 2 veterans of World War II, a war in which as a civilian organi­zation the merchant marine suffered a higher casualty rate than any branch of the armed services .

Johnathan Thayer, SCI archivist and leader of the project, has interviewed veteran mariners in the Port of New York and New Jersey. Their remarkable tales represent largely overlooked perspectives within American history. Thayer re­counts the story of John Ludwick, also known as "Kansas ," who, although he survived the crossing of dangerous WWII North Atlantic waters in a convoy that lost 1 7 of 33 ships, found himself mistakenly imprisoned in a camp at Leningrad. He tells of his escape, stealing a Russian snowmobile and rid­ing it hundreds of miles through arctic tundra back to his ship.

Toiling aboard ships often months at a time, merchant mariners work out of the public eye, but SCI since its very be­ginning has endeavored to bring their labors to light. Through its American Merchant Marine Veterans Oral History Project, SCI helps mariners gain recognition and dignity in the historic record through their own words and voices .

Episcopal Church on the Borderlands

Continued ftom preceding page become tax payers! Mission San Jose, known as the "Queen of the Missions," was almost fully restored to its original design in the 1 930's by the WPA (Works Projects Administration) . It still functions as a parish church, and its historic building is one of many in this attractive national park.

Following the tour, we enjoyed a presentation on na­tive American worship. A highlight of the day was a talk by Ramon Vasquez y Sanchez and his son, direct descendants of

1 7

john Ludwick, also known as "Kansas, " has told his fascinating World war II story. His photo was taken at the AMMV conven­tion in Branson, Missouri, in May. This article and photo are used by permission ftom the Seamen's Church Institute of New York and New jersey.

SCI welcomes partner institutions or individuals in­terested in recording interviews or donating digital photo­graphs and other artifacts to the project's digital repository. If you are interested or know a mariner who would make for a good interview, please contact SCI archivist Johnathan Thayer at j thayer@seamenschurch.org or 9 1 7-864- 1 993.

Founded in 1 834 and affiliated with the Episcopal Church, though nondenominational in terms of its trustees, staff, and service to mariners, the Seamen's Church Institute of New York and New Jersey (SCI) is the largest, most com­prehensive mariners' agency in North America. Annually, its chaplains visit thousands of vessels in the Port of New York and New Jersey, the Port of Oakland, and along 2,200 miles of America's inland waterways and into the Gulf of Mexico. SCI's maritime education facilities provide navigational training to nearly 1 ,600 mariners each year. The Institute and its maritime attorneys are recognized as leading advocates for merchant mariners by the United States government as well as the United Nations.

the Indians who first lived at San Jose. After a bag lunch, participants returned to the St. An­

thony Hotel, and the conference was adjourned. Post-conferepce evaluations were positive about the

program, facilities, and worship. Together the three organiza­tions have begun planning for the 20 1 6 Tri-History Confer­ence. Look for dates, location, and details to come!

Phillip W Ayers, a retired priest resident in Portland, Oregon, and Matthew P. Payne, administrator for the Diocese of Fond du Lac, are, respectively, vice-president and treasurer of NEHA.

Books ON SACRED GROUND: A Religious and Spiritual His­tory of Wyoming Wlzrren Murphy Words-Worth, Cody, WY Pages x + 197, index, illustrations, soft cover Cost: $19.95 + $3.99 postage (To order: On Sacred Ground, 50 Diamond View Road, Cody,WY 82414-8815)

The author states, "My goal in writing the book is to tell the story of Wyoming's most notable historic events and how the faith community did or did not affect in some way the out­come of those events. " (p. ix) He speaks to his subject with the authority that comes from 34 years of service to numerous parishes and missions in Wyoming as well as service as direc­tor of the Wyoming Association of Churches .

This book is not specifically a history of either the Episcopal Church or any other denomination as they devel­oped in the far-flung, sparsely occupied spaces of Wyoming. The author's Episcopalianism shows through, however, and

the role of his Church in the de­velopment of the state is well ad­dressed even when that role was less than illustrious.

Murphy's chronicle takes us from pre-European native American spirituality to current attempts to emulate evangelical "mega churches" although without the population concentrations . The history of 1 9th-century Wyoming reads like a Who's Who of religious leaders in the Ameri­

can West, primarily because it was "on the road" to California, Oregon, and Utah. The first resident clergyman of any de­nomination was the Rev. William Vaux, an Episcopal chaplain assigned to Fort Laramie ( 1 8 50- 1 860) and credited with start­ing the state's first school. The first Episcopal missionary bishop of Wyoming and Idaho, Ethelbert Talbot, was a significant fig­ure in the state in the latter part of the century.

The Cheyenne Social Club and the Wyoming Stock Growers Association were the most powerful political institu­tions in a state where cattle rustling was a capital offense. Small farmers were homesteading on open range land, on 1 60-acre land claims. So whenever a large cattleman accused a small farmer of cattle rustling, there was no defense. Talbot seemed to find the lynchings justified if not commendable.

Wyoming's Territorial government granted women the right to vote on December 1 0, 1 869; the state would later have

1 8

i the nation's first woman governor. On the other hand, nu-merous stories are related about the ill treatment of native Americans, blacks, Japanese, Chinese, as well as members of non-mainline faith groups . In some cases, the mainline Churches, including the Episcopal Church, played an exem­plary role in their treatment of non-whites, but in others they could be seen as part of the problem. The influence of the Church of Jesus Christ of Latter Day Saints (Mormons) can­not be understated, and Murphy provides significant support­ing material. Nor does he leave the subject without mentioning the 1 998 murder of Matthew Shepard outside Laramie which eventually led to the Matthew Shepard Hate Crime Act of 2009. Shepard's funeral, held at St. Mark's Episcopal Church in Casper, is chronicled in this volume.

Since the history of Wyoming is probably not a fa­miliar subject to persons outside the state, this book should be required reading for any cleric of any denomination assigned to work there. It should help one better understand the cul­tural, as well as the physical , environment in which he or she will be ministering.

FLORIDA FAITH Beatrice Wilder

Richard L. Vtm Orman Archivist, Diocese of Oregon, Portland, OR

Episcopal Diocese of Central Florida, Orlando, FL Pages 140, illustrations, soft cover Cost: $16. 00 + postage (To order: Diocese of Central Florida, 1011 E. Robinson Street, Orlando, FL 32801, or Amazon. com)

For many years, Beatrice Wilder, historiographer for the Dio­cese of Central Florida, wrote a "column" for the monthly Cen­tral Florida Episcopalian. In 20 1 2, a number of those articles were gathered into a book titled Florida Faith.

From the 1 6th century through the first decades of the 2 1 st, the story of the Christian faith in Florida is as fasci­nating as it is diverse, as Spanish rule gave way to British, followed by a second Spanish Florida regime, American territory status in the 1 800's and U.S . statehood in 1 845.

Since 1 838, the Episcopal Church has played a key part in the state's history, weathering fron­tier life, the Civil War and Re- con­struction, bouts of real estate

Continued on next page

Epicurean enigma enthralls St. Mark's Cathedral By Kurt Cook

Earlier this year, the parish administrator of St. Mark's Cathe­dral in Salt Lake City sent me, the cathedral's historiographer, an email saying that a package containing a cookbook had ar­rived and that I would most likely find it interesting.

My last name notwithstanding, or possibly because of it, I am proficient in a kitchen but quite frankly have neither the time, nor real interest, in spending a lot of it cooking . But when someone thought a cookbook might interest me, my curiosity was piqued.

Later that day I arrived at the cathedral to find a small, bubble-wrap mailer addressed to "The Ladies of St. Mark's Cathedral. " There was no return address . The postage meter stamp, however, said it was mailed from Dayton, Ohio. In­side was a small, leather-bound book in fantastic condition. The front cover had but two words : "COOK BOOK."

Between the covers of the book are 208 pages with 370 recipes . The contributors are not only the women of St. Mark's Guild and recognizable parish­ioners, such as the wives of Bishops Daniel Tuttle and Abiel Leonard and the sister of Bishop Franklin Spalding (these were our first three bishops) , but also the wife of Simon Bamberger, Utah's first non-Mormon governor (he and his wife were mem­bers of Salt Lake's Jewish community) .

Many of these recipes were from the pre-electric and

Florida Faith

Continued from preceding page boom and bust, in-state and international wars, Prohibition, the Great Depression and periodic recessions, hurricanes, theme parks, tourists, and immigrants from around the world.

Beatrice Wilder's book chronicles that roller-coaster of the state's past with wit and love, both for Florida and the Episcopal Church. Miss Wilder, who will be 1 03 this year, still tells a vivid yarn, partly because she has lived more than a half­century in Central Florida, most of it working as both vol­unteer and staff a number of its churches. "I had the reward-

-gas stove days, and their wording reflects common knowledge and the frugality of even the ladies of Salt Lake's "high soci­ety. " They also are telling about the era before refrigeration al­lowed people to keep food safely in their homes. Mrs . Tuttle's recipe for scrapple finishes with " . . . and will keep for a long

time in cold weather, " which probably says a lot about the warmth of homes in 1 886!

Numerous recipes are appetite-suppressing, if not downright gruesome. The very first recipe, for Mock Turtle Soup, contributed by Mrs. Fidelia Hamilton, the

+ ----- - --��70.J:• 1 ' I

cathedral's first organist, starts off with: "Remove the brains from a scalded calf's head, coverwith water and boil until ten-

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�p---- der. " i1' CO:'ll PILED BY T!-IF. I , I ,

To celebrate the return of this fascinating treasure (yes, I did find it interesting!) , we are planning a parish dinner some­time later this year. We will use a number of recipes from the book, mostly the non-scary kind, like breads and desserts .

l l LAD r nS OF ST. MARK 'S GU I L D : ,

1 9

]_88(1

REVIS E D H > O H

SAL'.l' LAKE CITY

UTAH I 've shown the bookaround the parish and diocese. No one recalls ever hearing of it before. Our big question is :

"Who sent the book?" We would like to express our sincere gratitude-if we can just figure out who to thank.

Kurt Cook, in addition to being senior warden and parish histo­riographer for St. Mark's Cathedral is a member of the board of the National Episcopal Historians and Archivists.

ing task of writing a series of articles for the diocesan newspa­per, . . . which led to the beginning of my research not only into church history, but into the history of Florida itself," she writes in the introduction. "The Episcopal Church grew along with the state, emerging from a wilderness of mission settle­ments into the lively; •bustling cities of today. " Topics touched upon include missionary bishops and transportation, church growth and Gothic architecture, immigrants and First People, rocket scientists and "cow crackers," believers and rogues.

Miss Wilder's book is an important contribution to Church and Florida history.

Joe Thoma Communicator, Diocese of Central Florida, Orlando, FL

Central Florida Episcopalian 1 0 1 7 E. Robinson Street Orlando, Florida 3280 1

Non-Profit Org. U.S . Postage

PAID Orlando, FL

Permit No. 4 1 1 1

THE NATIONAL EPISCOPAL HISTORIANS AND ARCHIVISTS

509 YALE AVENUE * SWARTHMORE, PA 1 908 1 - 1 7 1 6 * TELEPHONE/FAX: 6 1 0-544- 1 886

INSIDE THIS ISSUE

The rose window in St. Paul's Cathedral, Des Moines, Iowa.

Dates to remember June 1 6 - 20, 20 1 4

NEHA Annual Meeting Salt Lake City, Utah

• Episcopal Church on the Borderlands, pages 1, 14-17

• News & Notes, pages 2, 3

• Christopher Agnew honored, page 3

• Obituaries: Armentrout and Booty, pages 4, 5

• 'Christianity. . . is about remembering, 'page 6

• Illuminated history' at St. Paul 's Cathedral page 8

• AAEHC annual report, page 1 1

• Trainingprogramfor missionaries, page 12

• Looking back in Missouri, page 13

• SCI receives grant for oral history project, page 17

• Books-reviews and a gift, pages 18, 19