St. George’s Episcopal Church
Fredericksburg, Virginia
Contents
Letter from the Editor
4
The Gift of Music
6
Renovations and Spirituality
8
Sharing God’s Abundance
10
Poem – I sought
11
The Oneness of Jim Dannals
12
Look Backward
17
St. George’s Passion for Social Justice
18
Architecture, Music and Liturgy at St. George’s 20 Letter from the Senior Warden
22
Features 8 Renovations and Spirituality – Structural changes to St. George’s chancel over the years have reflected the theology of the day. Today we have a worship space that is not only a contemplative place, but also one that places an emphasis on the family gathered around the table.
12 The Oneness of Jim Dannals Jim Dannal’s tenure as St. George’s Rector brought on many changes in a short period of time. Through it all Jim focused on nurturing a community grown by radical hospitality. A community that emphasizes that unity is what God is all about. A community where we are all one.
18 St. George’s Passion for Social Justice –
Throughout its history, St. George’s has created new ministries that respond to unmet needs in God’s world. From the “zeal and energy” of Edward McGuire’s focus on the poor to our recent Service of Remembrance, Celebration and Witness at the 150th anniversary of the Emancipation Proclamation, St. George’s has often led the way towards loving change.
20 Architecture, Music and Liturgy at St. George’s –
Music at St. George’s has been led by several organs, musical directors and singers, including at one time paid members of the choir. These variations have ebbed and flowed with the changes of both liturgy and architecture.
3
Letter from the Editor My father, visiting from Ohio, once commented
after a worship service at St. George’s, “I wish we could find a church like St. George’s.” I asked him what he meant exactly and he described the aspects of our dear church that appealed so to him: the historical, beautifully restored building, the inclusiveness of the worship experience, the beautiful and lively music, the thought provoking sermons and the warm fellowship. I smiled because I knew exactly what he meant. I’m sure you do as well. It is this feeling of love and appreciation for the community of St. George’s that inspired a small group of parishioners to find a way to help our community experience St. George’s, our life and our mission on a deeper level. Thus, The George Street Voice was born. Our mission with this new quarterly magazine is to listen, reflect and share our lives as we experience God’s love. The hope is that with this communication tool we can go deeper into who we are and tell our stories to a broader audience. This first issue does a lot of reflecting. For some of our 4
readers, this issue will be a trip down Memory Lane. For others, perhaps newer to the parish, it is an opportunity to hear for the first time about St. George’s rich history. Sometimes it is a good thing to take a moment and look back at what those before us experienced and how they transformed both themselves and the lives of others. It encourages us to carry on through challenging times and it reminds us to keep moving forward. So, next time you are in the nave for worship, think about the transitions to that space that have led to the beautiful, contemplative space we have and love today. Listen to the music and hear the sounds of the people of God finding their spiritual voice. Read through the Announcements and see all the ways St. George’s continues to respond to unmet needs in God’s world. And then look around you and know that in this community of God’s people we are all one. Peace, Nancy Schwartz Editor
The The George George Street Street VOICE VOICE August August2013 2013 Volume Volume11Issue Issue11
Published Publishedby bySt. St.George’s George’s Episcopal Episcopal Church Church Associate AssociateRector: Rector: The The Rev. Rev. Gay Gay M. M. Rahn
Editor Editor
Nancy NancySchwartz Schwartz
[email protected] [email protected]
Senior Senior Editors Editors
Russ RussCarter, Carter,Catherine Catherine Robinson Robinson
Design/Layout Design/Layout
Lisa LisaDurham, Durham,John John Schwartz Schwartz
Publisher Publisher
Rene ReneRodriquez Rodriquez
Circulation Circulation Director Director Jan JanMeredith Meredith
The TheGeorge GeorgeStreet Street Voice Voice isis published published quarterly quarterlyby bySt. St.George’s George’s Episcopal Episcopal Church. Church. Contact Contactthe the editor editor for for reprint reprint permission. permission. Views Views expressed expressed in in this this magazine magazineare arenot not official official statements statements of ofpolicy policyby bySt. St.George’s. George’s. Editorial/ Editorial/ advertising advertisingpolicy policy isis set set by by the the editor editor and the theRector. Rector. Cover Coverart: art: The TheRev. Rev. James James C. C. Dannals, Dannals, photo photoby byRae RaeMoriarty Moriarty Postmaster: Postmaster: Send Send changes changes of of address address to toThe TheGeorge GeorgeStreet Street Voice, Voice, 905 905 Princess Princess Anne AnneStreet, Street,Fredericksburg, Fredericksburg, VA VA 22401. 22401. Follow Followus usOnline Online stgeorgesepiscopal.net stgeorgesepiscopal.net facebook.com/pages/ facebook.com/pages/ St-Georges-Episcopal-Church St-Georges-Episcopal-Church -Fredericksburg -Fredericksburg @StGeorgesEpisc @StGeorgesEpisc
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The Gift of Music by John Vreeland
“Our mission as church musicians is to help the people of God find their spiritual voice through music.”
worship and attempt to identify the causes of what they see as church music’s decline.
Jazz Ensemble is a perfect example of this motion of energy. In the fall of 2005, we launched the 9 AM Eucharist with a keyboard, bass, guitar, clarinet and a small choir. After our first Sunday, one of my singers asked to bring his sax; a week later, a member of the congregation heard a sax playing in worship and asked to bring his sax. Within a year, we had a 10 piece jazz band playing every Sunday.
It should be clear to anyone who worships at St. George’s regularly that church music here is extremely healthy, and that we have grown remarkably over Carol Doran, Professor of Sacred Music the past eight years in several Colgate-Rochester Divinity School directions. Music program membership has more than doubled over the past few years, We often talk about growth Our musicians are members of the and we have a subscribed concert at St. George’s in ways difficult community of St. George’s. We series about to begin a fifth to measure: growing into Christ worship together every Sunday, season. Our volunteer musicians + reaching out in love, growth in work hard to provide quality choral and our connection and spiritual community, mission, ministry and and instrumental music for worship energy touch all who experience spirituality; and in measurable ways: growing membership, adding each Sunday and strive to improve it. I recently met a Minister of Music from another denomination their skills at every opportunity. to current ministries and serving at the service commemorating the more individuals through our What’s the reason for our growth? anniversary of the Emancipation outreach programs. What about I believe the fundamental reason Proclamation. A few weeks the nature of growth in our music flows from the above quote by ago, I saw him sitting in our program? Carol Doran. The energy for music congregation. He worships with us Like most musicians in my position, in liturgy comes from the people when he has a Sunday off. of God, the community. Choral I’m a member of the American and instrumental conductors often Guild of Organists, a professional speak about the organization dedicated to motion of energy promoting the pipe organ and The Choir of St. George’s between, listeners, photo by Earl Baughman increasing the education and performers and skills of its members. The guild’s conductor or in our monthly magazine, The American case, congregation, Organist, featured our new choir and organist Parsons organ on the cover of the or instrumental October 2011 issue. Each issue usually contains at least one article ensemble. In short, when it or letter to the editor about the comes to music in current state of church music in worship, we’re all America, which in most opinions, is not good. Writers often express in this together. frustration with the conflict The genesis of our between old and new music in 6
2013-2014 Chamber Music Series
www.stgeorgesepiscopal.net/chamberseries
Renovations By Ben Hicks
Communication of the truths
Spirituality
point with the altar in front of the pulpit. It would have been reached by steps and was probably taller than the colonial pulpit. The focus was “the preaching of the word” and not Holy Communion which would be the case until the 20th century. The organ was placed in the west gallery, original to the 1849 church.
about God during worship is obvious to us as we listen to readings and the sermon or when listening to the choir sing the praises to God. While the priests and musicians communicate the theological truths, so does the interior space. The building we worship in teaches us theological truths about God through symbols and Chancel, circa 1906 - photo arrangement of various from archives objects. This idea of teaching theological truths was perhaps more understood in times past. Through stained glass windows, gardens, and paintings, the church taught particular theological ideas. The first St. George’s Church was cross shaped in the 18th century. Barbara Willis in the “The Churches of St. George’s Fredericksburg” cited a citizen who described the church. “In each projection of the cross there was a small gallery, one contained the organ, the others two pews each… the pulpit was at one of the angles of the cross, highly elevated with reading desk and clerk’s desk in front below.” Bishop William Meade of Virginia insisted the church chancel have a prominent pulpit as the center 8
The influence of Bishop Meade waned by the 1870’s. As Willis writes “The people and the clergy wanted to return to what they considered the more Anglican set-up with the Holy Table surrounded by a rail and placed against the east wall and the pulpit and font outside of the chancel. This movement back to a more Anglican form included the use of the cross, candles and flowers on the Holy Table and vested choir and clergy.” In 1876, the “prominent pulpit” was removed and a partition cut
the original vestry room in half. Ms. Willis concludes, “The Holy Table was placed against the partition and the pulpit was placed to the right in the original chancel area.” The 1925 renovation supported an expanded chancel but also brought the choir and organ from the west gallery to the chancel. The Northeast transept was to be added on the left side of the chancel and the door on that side added to the new chancel area. This addition permited a new organ chamber in the second story with arches cut to emit sound above the north gallery and into the chancel. The Vestry room was eliminated. With the organ in the front and the pulpit to the side there is some similarity in design to the Colonial St. George’s but this chancel would have been larger. The pre-renovation chancel was described by our renovation architect James Wollon. “The present chancel/sanctuary is overcrowded and represents a number of liturgical changes in the Church since 1849- from pulpit centered evangelical, to post Oxford Movement split chancel with high altar mimicking the style of an English Cathedral, keeping
Morning Prayer as the chief Sunday service, then the inevitable influence of the worldwide ecumenical liturgical renewal movement restoring the Eucharist as the chief Sunday service (1979 Prayer Book), moving the high altar out from the East Wall just enough for thin priests to function, addition of flags which today are more visible as symbols than the cross.”
and at the same time continuing to “honor our history and traditions” and at the same speak to the next generation of St. Georgians to make it “easier for younger people and those unfamiliar with our liturgy to participate in the worship.” The 2007 redesign of the chancel updated the renovations recommended in 2002 and 2005. Renovating the chancel was intended to place a focus on the Eucharist and several key symbols of our faith and to allow them to better viewed by themselves and in relationship to others.
The overall Nave renovation began in November, 2002 with the creation of the Nave Renovation Taskforce under the leadership of the Rev. Bill Pregnall. The chancel modification focused on the The chancel felt heavy with the practical and utilitarian as much as the theological. The church was too Chancel, 2013 - photo by Earl Baughman dim, it needed more color, it needed fire suppression system, it needed a better air conditioning system, it needed more space for the music department, it needed a redesign in electrical wiring to be brought up to code. Parts of the organ, choir, flags, altar and priests renovation had been postponed in one area. The service was in the since the 1950’s. front and the congregation was being led - the choir leading the The renovation was designed to congregation in song and the priest keep the historic character of as teacher. The chancel was a the church. The key words in the demarcation separating itself from Nave renovation were openness, the rest of the church. versatility and flexibility. Above all it was a simpler design that An effort was made to recapture focused on fewer objects. fundamentals. Within and The Nave Renovation Task Force before the chancel are the three submission to the congregation in fundamental symbols of the action 2005 talked about the desire “to of Christians: bring new members into the family of faith” by having a chancel with (1) The font and paschal candle “clearer, less cluttered symbolism” symbolize our entry into the living
Christ as members (arms, eyes, etc.) of his Body. (2) The lectern and pulpit symbolize the Word of God, which has touched our hearts and minds, and brought us to Christ (3) The altar table symbolizes our being fed by Christ’s life in bread and wine. It will be brought forward, standing nearly under the arch of the raised chancel. To enhance participation in our liturgy, the chancel was reconfigured. The altar was brought forward, closer to the people, creating a direct line of sight between the celebrant and every person in the pews. The pulpit and lectern were move backed in line with the altar, creating space for a three-sided communion rail on the same level as the pews. Worshippers with physical limitations no longer climb steps, and the current congestion during communion will be eliminated. The renovation restored the traditional choir’s place in the west gallery becoming again a part of the congregation. Openness created flexibility and movement within in the chancel. Space was created between pulpit, lectern and altar. Other expressions of worship besides a sermon could occur in the chancel. No longer would the chancel be a place of demarcation. Instead it became a gathering spot. Space in the front was opened up to extend services into a new area. Some front pews in front of the chancel were taken out to provide more. 9
Sharing God’s Abundance By Linda Carter
Since beginning The Table
We love what we do at The Table. During a trip downtown I was thinking of all that I wanted to get done, not paying attention to my surroundings, when a voice interrupted my reverie, “Linda, it’s me, Janie.” I received a big
at St. Georges in January 2012, we have experienced an entirely different relationship with the people of Fredericksburg. Working with the Fredericksburg Area Food Bank, we have been able to distribute almost 3000 pounds of food every Tuesday morning staying within our $1,000/month budget. We were fortunate enough to receive three separate grants over the past few months totaling $29,000 dollars with approximately $9,000 primarily going to the purchase of fresh produce from the Flores farm. The Table, St. George’s Market-Style Food Pantry-photo by Earl Baughman
The grant from The Honeywell Trust of the Community Foundation mandates that we increase our footprint in Fredericksburg by beginning an evening food pantry along the lines of and supplementing The Table. This will begin in the fall on Tuesday nights between 3:00 PM and 7:00 PM in Sydnor Hall. We also hope to start a conversation with area churches about a community pantry – a permanent pantry that would be open on a regular basis and would be the shared responsibility of a number of churches. As Bishop Katharine challenged us, we must continue dreaming. 10
smile and a bigger hug. Janie is one of our regulars since before we became The Table. She had her pushcart with her. We chatted while she was waiting for her sister, another of our regulars, to pick up a prescription at Goolrick’s. This happens all the time with our volunteers, the hello’s and hugs on the street. The sharing of problems and concerns. The introduction to the baby last seen in-utero. Our hearing-impaired regular who helps, but doesn’t shop yet, because he is waiting for a home; when he has one, he will have a place to store the food. All this
is in sign and notes that we pass back and forth. These experiences make The Table a special place. We don’t see numbers; we see real people with real stories, who need hugs and need to know they are loved. One of the projects in discernment is offering classes on cooking and nutrition. Many of our guests at the community dinner have no teeth. With the dental clinics closing due to government cuts, it will only get worse. We must teach them good dietary habits, stressing nutrition. There are so many ways to impact the lives of our shoppers, other than just providing produce and a meal on Mondays. We need volunteers to teach nutrition and healthy cooking, and in many cases, basic cooking. If we teach our shoppers and guests how to prepare healthier foods at low cost, we can make a difference. Bishop Katharine, here we are dreaming again! We are getting good at dreaming big. Come dream with us; let us know what you are thinking.
I sought by Thomas Way I sought for something most of my life That I couldn’t seem to find, Something to satisfy my hungry soul And occupy my mind. I sought eagerly for fulfillment For a purpose and a need, I followed down many long roads Not knowing where they would lead. I was on the go all the time And I would not stop to rest, Everything I tried to do I tried my very best. I used to try sports and games And I thought, “this is it.” I worked and practiced very hard To keep my body fit. But soon I found out There was more to life for me, I realized sports wasn’t everything I thought that they would be. So I tried my hand at gambling I shot pool most everyday, It soon became a habit And it seemed I just had to play.
But even when I won It didn’t mean a thing, It didn’t bring the joy I thought that it would bring. I wandered from place to place And tried everything I knew, All that I tried had failed And I didn’t know what to do. Then one day I realized The mess I had made of my life, Everything I had tried to do Brought disappointment and strife. Then I fell to my knees And cried for forgiveness and love, I finally realized what I was seeking Could only come from above. I had sought all my life For something I couldn’t find, When all along, what I needed Was right there all the time. Now I have everything I sought Though mortal eyes cannot see, For Jesus gave me all my needs When He moved inside of me.
Thomas Way is a Guest Volunteer at The Table on Tuesday mornings. He is deaf and homeless and although he is here every week to help, he does not take any groceries back to his tent. However, he does consider himself well fed.
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The
Oneness
of Jim Dannals
The Rev. James C. Dannals photo by Rae Moriarty
By Ed Jones It was a sign of things to come at St.
George’s. Before accepting the call to become the parish’s new rector in 2004, Jim Dannals decided to talk face to face with the Vestry.
He wanted to make sure the Vestry members believed what was outlined in the parish profile: 12
about wanting greater diversity in services; about what later would be referred to as “radical hospitality” -- opening ourselves to a diversity of people. As Dannals puts it, “I was excited about their goals … but I needed to ask them: ‘Are you who you say you are and who you say you want to be?’”
He told the Vestry that these initiatives would not come without cost, that there would be pushback from those resistant to change. And he wanted to make sure that, when the going got tough, the leadership would be prepared to stick together. All the answers came back in the affirmative, and thus began the nearly decade-long chapter of St. George’s history with the Rev. James C. Dannals as rector – a “Florida boy” with a Yale degree who would preside over some of the greatest growth in ministry in the almost three-century history of the parish.
photo by Earl Baughman
Accomplishments during Dannals’ Tenure • A heralded restoration and redesign of the nave to align theologically with the “open table” of communion. • An expansion of services, including a 9 a.m. “jazz mass” and a Sundayevening Celtic service that began as an experiment and is now heading into its sixth year without missing a Sunday.
There would be hiccups along the way. Indeed, on that very first Sunday in December 2004, Dannals, not realizing it was an anniversary for the Battle of Fredericksburg, noticed a 6-foot4-inch “Confederate soldier” in the congregation and wondered what he had gotten himself into.
• The purchase and installation of a world-class organ that underlined St. George’s passionate commitment to the ministry of music in the parish and the community.
But by the time Dannals completed his last sermon at St. George’s on July 21, the list of parish accomplishments was extraordinary.
• A varied and rich program of Christian education for all ages, combining creative learning for youngsters with adult forums that reaffirmed St. George’s role as a gathering place for important parish and community discussions.
If there’s a theme to all these efforts and events, Dannals thinks it may be “oneness.” That’s the term he uses to describe a community that is grown by radical hospitality, and that sends the message that everybody’s gift is important and that everybody has something to contribute. It’s a “oneness” that goes well beyond tolerance – a oneness that reflects the fact that by serving others we are changed, we are transformed.
• An array of new communication outlets, many of them digital, that provided the glue to connect a growing parish.
• An outreach and mission program that feeds hundreds in the community, and that connects St. George’s to places like Haiti, Honduras and the Democratic Republic of the Congo. • An emphasis on children that has featured upfront “rug space” during services and a preschool, with scholarships for those who need financial assistance. • The hiring of a parish staff Dannals calls the best with which he has ever worked.
“No matter how much we disagree,” says Dannals, “we are one … We often don’t recognize our oneness, but unity is what God is all about. We are the ones who create the false categories that produce fear.” One of the priorities Dannals stressed was collegiality among staff, Vestry and other parish leaders – a collegiality based on trust and mutual respect. He certainly has that kind of relationship with his associate rector, Gay Rahn. At St. George’s, for the third time in their careers, Dannals and Rahn formed a leadership team. Perhaps unique in the church, this lasting relationship was built, says Dannals, on a “deep and abiding trust.” It produced a partnership in which each member complements the other. As one parishioner put it, “It’s Mother Earth working with Mr. Type A.” The trust has allowed Rahn to serve as a “reality check” for Dannals. In fact, they even have a shorthand for that – the metaphor of a proposed Alaska golf course. As the story goes, a crazily optimistic developer sets out to create a course on a piece of Alaskan swamp land that’s swarming with giant mosquitoes. That’s why Rahn has noted more than once, in commenting on a Dannals idea, “That sounds like the Alaskan golf course.” Rahn also has been known to say, “If Jim Dannals has any more vision, I’ll go blind.” Though it evolved into a rich friendship, the Dannals/Rahn partnership had a bit of a rocky start. She remembers the 13
persistence of Dannals in trying to lure her to their first assignment together in Jacksonville. It got to the point where Rahn, knowing Dannals was calling, would tell her secretary to tell him that “she’s out of the office.” She’d then walk out into the hallway. Then there was Dannals’ tendency to rock back and forth while standing during the liturgy. “It would drive me absolutely crazy,” Rahn remembers. She tried elbowing him to get him to stop rocking, but it didn’t work. Later she discovered that Dannals’ mother had been elbowing him since he was a little boy. “I finally gave up,” she said, but not before recognizing that the rocking could
Jim Dannals and Linda Carter with young shopper, opening day of The Table, St. George’s Market-Style Food Pantry - photo by Carey Chirico
actually become contagious. She nipped that tendency in the bud. Reflecting on his theme of “oneness,” Dannals thinks his collaboration with Rahn is an example of how men and women can work together as friends and is a “real model of the unity
14
between masculine and feminine” – a combination that’s critical to understanding ministry and even the nature of God.
St. George’s to that topic. Dannals made a point of building
“If there’s a theme to all
In retrospect, Rahn these efforts and events, feels she made the right decision to Dannals thinks it may be rejoin Dannals. She’s had “a lot of fun,” she “oneness.” That’s the term he says, thanks to his uses to describe a community encouragement to that is grown by radical push the envelope. “He’s willing to let hospitality, and that sends the you do something message that everybody’s that involves taking a chance,” she says, gift is important and that “and you know he’ll everybody has something to be there to support you whether it works contribute.” out or not.” But a strong relationship with his though some may see Dannals longtime predecessor as rector, as an agent for change, Rahn says that he “is a very traditional Charles Sydnor, who believes Dannals has helped lead the parish person when it comes to the on a continuing path toward longprecepts of the Gospel. When you look at those, he’s right in Installation of scaffolding in nave line with them, with the core photo by Earl Baughman of who we are in the baptismal covenant.” A self-professed workaholic, Dannals was not immune from controversy. Several of his senior wardens encouraged him to tone down some of his letter and email drafts before they were sent. A few folks drifted away, while new members continued to show up. Though Dannals could be angered, he also modeled the importance of forgiveness – for himself and for others. “So much human pain is due to the lack of forgiveness,” says Dannals, who devoted two of his last sermons at
sought goals. “Jim has greatly expanded the church with a genuinely inclusive approach,” particularly concerning the LGBT community, says Sydnor. “It’s the kind of community we’re supposed to be.” Sydnor notes that St. George’s, under Dannals’ leadership, developed many opportunities for spiritual growth, such as the Lenten Weekend series. Those options help build the foundation for the expanded program of mission trips. “Spirituality and mission are connected, like breathing in and breathing out.” Sydnor also cites Dannals’ ability to create an environment in which John Vreeland, director of music ministries, and others have created “a superb music program.” Combined with “the beautifully renovated” nave, it becomes “a
wonderful combination that allows people to live into Christ,” says Sydnor. The Sundayevening Celtic service is one more “entry point” for people to connect with the community of faith, he adds.
Celtic Evensong - photo from archives
“I perceive in Jim and from Jim a refreshing calmness and quietness” during liturgy, says Sydnor. “He’s a non-anxious presence. He doesn’t hurry … Jim is serious about worship, but still lively and warm.” Despite the exhilaration of his years at St. George’s, a time he describes as the most satisfying in his life of ministry, Dannals sensed that the parish had developed a large enough group of lay leaders that he could depart knowing that growth would continue. Therefore, it’s on to a retirement with wife, Carolyn, in Asheville, N.C. He hopes to do some farming, along with the occasional call to ministry. He plans to continue to offer presentations on the spiritual compass known as the Enneagram. Those who know Dannals well figure he will continue to set a fast pace. His legacy will be discussed for years to come; though one former parish leader says he
thinks the die is already cast. Ed Jones, who served as chair of the Rector Search Committee that recommended Dannals for the job of rector, says, “Jim came to us at a time when we had put together an extremely ambitious list of goals and aspirations. We had a strong foundation and were ready for a spurt of growth on a number of fronts. It amazes me that, working with Jim, we have exceeded those high expectations.” There were times, though, when Dannals’ energy would run low. He remembers those Sundays, around 3:30 PM, when he was feeling dead tired, still facing a 5:30 PM Celtic service. “Whose dumb idea was that?” he remembers muttering. But those were the exceptions. With Dannals’ encouragement, a three-century-old parish in a century-and-a-half-old building sprouted all the signs of a growing, creative community of faith. Big posters of church activities often decorate the metal fencing around
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The Rev. James C. Dannals photo by Sheryl Stroud Bryant
the old cemetery. Sunday morning has become a time, not just for sacred silence, but also for funky jazz. Friendships and collaborative programs have been launched with other Christian denominations, as well as the Jewish and Muslim communities. A service commemorating the sesquicentennial of the Emancipation Proclamation reflected St. George’s role
“I perceive in Jim and from Jim a refreshing calmness and quietness” during liturgy, says Sydnor. “He’s a nonanxious presence. He doesn’t hurry … Jim is serious about worship, but still lively and warm.”
as a spiritual catalyst for the community. The parish has grown and changed over the last decade, with new faces virtually every week and activities on almost every day. It seems destined to continue on that vibrant path. The Vestry told the truth to Jim Dannals in 2004. St. George’s has become the parish it said it wanted to be.
By Ben Hicks
One morning in May, 2012,
I opened a package received from former Parishioner Thomina (“Tommi”) Reneau in Florida. She had some records from the Brotherhood of St. Andrew that she wanted to be reviewed and then donated to the local archives? When I opened the slim brown volume there was a social/religious gold mine. BACKGROUND: The Brotherhood of St. Andrew wanted to make Christ known and made it simple with the mission – bring men to Church. The group was started in 1883 at a time of the industrialization of America, the rapid growth of cities and people learning to cope with this new environment. In seven years the Brotherhood was flourishing with more than 15,000 members in 17 countries. In the volume was a magazine article related to an article that appeared in 1907 in the St. Andrew’s Cross, the magazine of the Brotherhood of St. Andrew. The article included a picture of some of the members with a priest. It was taken on May 27, 1906 with Rev. Robert W. Forsyth of St. Paul’s Episcopal in Richmond at the occasion of a mass meeting of 175 boys at St. George’s. The picture was possibly taken in the gallery. The purpose of the meeting was “to make other fellows feel their usefulness in going to church.” The junior chapter was chartered on November 11, 1898 with Rev. W. D. Smith and five boys. It is not clear what ages were represented though in 1905 they reported losing members going off to college. The document contained the records of the Junior Chapter of the Brotherhood of St.
Looking Backward Andrew from December, 1905 until July 31, 1907. The 1905 report was specific as to their mission. “The purpose of our Society is to ask all who do not attend any church at all to come to our services; to act as ushers and to be on hand to welcome strangers.” There were two rules – the rule of prayer and service. “The rule of prayer is to pray daily for the spread of Christ’s kingdom among boys. The rule of service is to take some part in the work, worship or study of the church and to try each week to bring other boys to do the same.” Membership ranged fluctuated from a high of 25 to a low of 10. Average attendance at meeting was 10 young men. Membership required Sunday church attendance. The meetings opened with a hymn, the Apostles’ Creed and prayers. Hotel work was reported. There were finances to deal with including “collectors” to be selected. Several times they mentioned monthly rent to be paid. There was usually a reading of the St Andrew’s Cross, the publication of the larger society. One entry was “Archie Smith read a nicely gotton up report.” In 1906 they held a lawn party with the ladies of the church to raise funds to send two delegates to the Memphis Convention of the Brotherhood. “Hotel work” was an important of their work and was included in their 1906 report. “Two of us go to the hotel both morning and night to extend a personal invitation to men who may be there and bring them to our services. We have averaged one person a Sunday in the past year...” They never listed the hotels visited in Fredericks-
burg. At the time of the society there were five hotels in operation within 5 blocks of the Church. A record in the back of the journal listed 29 people brought to the church over the period. They posted cards with the times of the service at the hotel and added one in the Narthex. One of their other roles in the church was working with the Sunday school. As part of Outreach they helped at the City Mission. The City mission was organized by our own Rev. W. D. Smith and Mrs. J. B. Ficklen in 1901. The purpose of the society was to look after the needy. They gathered up second hand clothing and sold or gave the clothing away. The journal contained records of 38 meetings. The journal stopped in the heat of the summer with complaints of warm weather and other things to do. We don’t know how long the Junior Brotherhood continued. There is still a Junior Brotherhood within the larger group of the Brotherhood of St. Andrew outside of St. George’s. The Junior Brotherhood journal provides a fascinating view into a small group that played a significant role in the life of this church in newcomer activities, outreach and mission work. Two of their number became ministers. Through the journal, we gain insights of Fredericksburg and life here. The number of hotels indicates Fredericksburg was still a way station for travel and commerce. This was a community centered on churches. One footnote: The Adult society at St. George’s gained notoriety in the middle 1980’s when its efforts led to the creation of Hope House.
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St. George’s Passion By Kathryn Willis
On a cold February night in 1985,
a homeless man had curled up to sleep in the entrance foyer of Faulkner Hall. Next morning, at a gray-dawn 7 A.M., a small band of St. George men, members of the Brotherhood of St. Andrews, discovered the wouldbe guest “trying to play the piano in Faulkner Hall but still a little drunk.” Charles Sydnor recalled listening to “Roger’s story of being a Vietnam vet who had lost his way, and stories of others on the street.” The Brotherhood’s Fritz Leedy, a St. Georgian and a realtor, took on the implicit charge that resulted from this “drunken angel” on the doorstep whom, they all agreed, had “brought us the message of the plight of the homeless.” The result was the formation of a non-profit dedicated to responding to that message. Rappahannock Refuge eventually acquired a home on Lafayette Boulevard, which opened its doors to 14 residents on January 5 1987, was christened “Hope House,” yet only just scratched the proverbial surface of fulfilling the enormous demand for services. Soon, recalled Sydnor, “we realized not only our need to expand but the need for alternatives, as homeless single persons were not always a good mix with the families and children of Hope House.” St. George’s associate rector, the Rev. Judy Fleming, rallied area churches to staff overnight shelters in church basements for supper, sleep, and breakfast, aided by Ed Jones and others of our congregation. Another St. Georgian passionate for social justice, Thurman Brisben, fired the effort to house the single homeless, first at the vacant Maury School, and soon was joined by Barbara Gear of Fredericksburg United Methodist. Shortly thereafter, an Essex Street property was repurposed as “the house that love built,” in
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Gear’s words. On Thurman Brisben’s passing, the home was named in her honor. Both Hope House and the Thurman Brisben Center soon took on their own identity, expanded their mission, and today still thrive; it was St. George’s that early identified the field that needed tending, and sewed the mustard seed. As Charles Sydnor observed, there is a “biblical mandate for social justice.” He pointed to Matthew 25, when Christ says that in caring for the least of these ill and hungry souls, we are caring for him. Further, in our baptismal covenant, we answer “yes” to the pledge to “seek and serve Christ in all persons” and to “strive for justice and peace among all people and respect the dignity of every human being.” This is our Christcentered mandate. It speaks to the heart of the social gospel; and, from its earliest years, to the heart of St. George’s. Consider, for example, the ministry of Edward McGuire, who at age 20 in 1813, entered the ministry when St. George’s was, “in a state of complete The Rev. Dr. Edward C. prostration” and much “discouraged.” as noted McGuire in the history of St George’s by Carroll Quenzel. With fewer than a dozen members, St. George’s needed “zeal and energy,” which McGuire brought in abundance. That energy focused on the condition of the poor, and rallied St. Georgians to service. In the winter of 1817, he noted in his journal, “provisions scarce and prices very high,” and “little can be done at this time by the indigent to provide for themselves the necessities and comforts of life.” By 1817,
McGuire was a part of the Benevolent Society, joining with its members to seek contributions by direct appeal to individuals. Another of McGuire’s outreach efforts included education. He established the area’s first Sunday School in 1816, educating the poor in “useful knowledge” and “moral and genuine piety” (a broader mandate than in our times). One department focused on the 3R’s and the other on scripture, psalms and hymns, according to Ben Hick’s article on McGuire (“Plaques of the Church, Part 6”). In 1823, Faulkner Hall was built for this purposeful education. McGuire noted in 1846 that two of five Sunday Schools were composed of 80 “domestic servants” (slaves) “often taught by the rector.” Beyond the congregation, McGuire founded, in 1816, a Female Academy for “young ladies” in those “branches of science which constitute a liberal and polite education,” and offered to provide boarding, according to Hicks’ research. McGuire also served as a trustee of the Female Charity School and, in 1823, made appeals for their “impoverished state of the funds.” In 1905, the Junior Brotherhood of St. Andrew, a group of about 20 young St. Georgians who met on Friday night with the mission to “bring men to church,” worshipped together, and invited other young men (and travelers) to come to St. George’s services; its mission was “to look after the needy,” which included gathering donations of clothing and giving them away—an early version of School Dressing Days and Goodwill combined, also with roots in St. George’s answer to community needs.
for Social Justice This reflection reveals an emerging pattern: as a downtown anchor church with a vision for social ministry, St. George’s has, from its earliest years, seen a human need and shaped Christ-centered responses, which helped to launch community-based efforts that eventually evoked early leadership and each initiative formed a life of its own.
Jefferts Schori noted in our Adult Forum during her Lenten visit this spring, congregations that pursue highly engaged involvement in answering human needs are
continued momentum under that of Jim Dannals. Another social action group is being born: Girls In Real Life (GIRL), which addresses the needs of women and girls around the world and how to be agents of change.
Presently, St. George’s continues its role, in response to Christ’s call, as a groundbreaker and an agent for convening other likeminded people, congregations, and organizations. St. George’s was early involved in School Dressing Days, Micah Ministries, Community Dinners, the Moss Free Clinic, FredCamp, and most recently, The Table. Finally, through our preschool, we are addressing early childhood education for underserved children. St. Georgians have always led the way; they have been joined by hundreds of others, whose spiritual response to human need continues to be expressed in tangible, sustained actions improving the greater Fredericksburg community. Outreach is not solely dependent on hands and heart. We also financially support the important work of dozens of organizations: Big Brothers/Big Sisters, Hospice Support Care, Habitat for Humanity, Moss Free Clinic, Community Dinners, Food Bank, Food Pantry, Rappahannock Council Against Domestic Violence (Empowerhouse), Rappahannock Council Against Sexual Assault, Refugee Care, and several others. And there is the lovely, fullof-grace tradition of giving away our Easter and Christmas offerings. As The Most Reverend Katharine
The Most Rev. Katharine Jefferts Schori, with Diocesan Bishops and Deacon Carey Chirico, prays at the slave auction block - photo by Richard Friesner
congregations that grow and thrive. We find ourselves giving ourselves away in service to others. This is the heartbeat that pulses through the life force of our parish. This outreach often goes hand in hand with advocacy for social justice. We recently focused on the role of St. George’s in civil rights and racial equality during the turbulent ‘60s and ‘70s, with our Adult Forum programs and with the Lenten Forgiveness and Reconciliation events led by Bishop Katharine. An echo in that advocacy is sounding with the congregation’s clear support of same-sex (GLBT) equality in both religious and civic life, which has early roots in both Tom Faulkner’s and Charles Sydnor’s ministries, and
Along with social change, another factor that shapes St. George’s response is economic. While homelessness was present long before the continuing Great Recession, our contemporary times pose a new layer of need for the working poor. With financial cushions long since depleted, some homes in foreclosure, and medical bills mounting, many are increasingly obliged to spend resources on medications and other essential services, to the exclusion of food. As a result, the Food Bank, our own The Table, and other programs address food shortages with the chronically homeless and with those in housing whose low-paying jobs do not stretch to cover nutritional needs— especially fresh, healthy choices rather than less expensive options, which often compound health challenges.
Yet our most recent outreach is not unique, in the long road traveled for centuries by St. Georgians. From female education and service to the poor, to homelessness, medical services, civil rights, GLBT equality, hunger, and women’s advocacy, St. George’s often leads the forefront in answering need—even when the response is socially uncomfortable. At St. George’s there is empowerment that flows from our love of God. We thank God for the continued means and the congregation’s will to answer Christ’s call.
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Architecture, Music and Liturgy at St. George’s
By John Vreeland
As a historic church community, St. George’s has gone through several structures and architectural changes during its lifetime. Since changes in sanctuary architecture affect movement, music and liturgy during worship, it will be helpful to review how those changes impacted liturgy and music throughout our history at St. George’s. Churches in eighteenth-century America came in all sizes and shapes, from the plain, modest buildings in newly settled rural areas to elegant edifices in the prosperous cities on the eastern seaboard. Church buildings reflected the customs, traditions, wealth and social status of the denominations that built them. In the colonial Anglican Church, architectural design was influenced by a controversy that began in the late sixteenth century. At one end were the Puritans, who wanted to remove all non-biblical vestiges of the pre-Reformation past. They favored a prominently placed pulpit and inconspicuous communion table. At the other end, conservative high churchmen wanted to retain the ceremonial aspects that emphasized the “beauty of holiness,” the sacramental importance of the Holy Eucharist. They favored stone altars placed against the east wall surrounded by railings to underscore the sacramental aspects of worship. (Carl Lounsbery, Anglican Church Design in the Chesapeake in Perspectives in Vernacular Architecture, Vol. 9 p 23) The Great Awakening of the mid-eighteenth century, whose 20
proponents include Charles and John Wesley, had an impact on architecture and liturgical practice in England and the colonies by encouraging simpler forms of worship without needless ornament. St. George’s eighteenth century sanctuary was built in the shape of a cross, with three small galleries at the projections, one for the singers and organ and William Meade, Bishop of Virginia (1789-1862) the others with two pews each. (Barbara Willis, The Churches of St. George’s, Fredericksburg) A central pulpit and reading desks at the front of the sanctuary focused attention on scripture and sermon, placing the emphasis on the Word, a nod to the Puritan view of things. Morning Prayer would have been the predominant liturgy and would remain so until the late 20th century. Music would have included hymns, psalms and canticles sung by choir and/or congregation. The organ, donated to the church in 1791, was placed in the singer’s gallery, most likely located in the east end near the pulpit. The service would have been simple, with fewer vestments and ornamentation, musical or otherwise. The style of late eighteenth and early nineteenth century liturgical practice at St. George’s can be traced to the Bishop of Virginia, William Meade (1789-1862), an opponent of high church forms of worship.
The current sanctuary, consecrated in 1849 during the tenure of Dr. Edward C. McGuire, rector, retained the central pulpit, reflecting Bishop Meade’s influence. Morning Prayer and the spoken word continued as the primary focus of worship. Descriptions of the sanctuary consecration mention a procession by Bishop Meade and multiple clergy, the chanting of Old Hundredth and the Gloria in Excelsis, not too far removed from our present liturgical practice. Although the organ was eventually moved to the west gallery, Quenzel’s History of St. George’s reports that the organ and pulpit were destroyed in the fire of 1864, which originated in the coal cellar under the chancel, leading one to believe that organ and choir were still located in the front of the sanctuary at the time of the fire. By 1855, the side galleries were installed, and the organ and choir moved to the west gallery, presumably to get as far as possible from the coal cellar. Regular services were interrupted by the Civil War, which heavily damaged the sanctuary. In an interesting sidelight, some of the funds for post war repairs at St. George’s were raised by the reverend Magruder Maury, rector from 1864- 71, who convinced New York Episcopal Churches to contribute to the restoration. Morning Prayer continued as the principal service, borne out by Maury’s report at the 1870 diocesan convention. According to his report, he preached one hundred ninety five sermons
during the preceding twelve months, but only conducted six communion services. By the late 1870’s, change was coming to liturgy and music at St. George’s. In 1876, the central pulpit was removed and the altar migrated from the floor in front of the pulpit to the center of the chancel in front of a newly constructed partition that split the chancel in half. A new pipe organ by Henry Erben of New York was installed in the rear gallery with additions to the organ loft carried out by the choir. Inspired by the principles of the Oxford movement, which sought to bring more complex liturgical practice and greater symbolism to worship, there was movement toward more emphasis on the Holy Eucharist. There was also more responsibility placed on the choir. In the 1880’s paid singers are mentioned for the first time in Quenzel’s History of St. George’s. The presence of paid singers suggests that music for worship was not dependent on the clergy and congregation
and demonstrates the increased importance of a professional sounding choir to lead services with increasingly complex music. By 1925, the transition to a
Erben organ circa 1852
cathedral style chancel and liturgy was complete. The addition of a transept, (now the Meditation Room,) provided space for the organ pipes and wind chests, pews
were added to both sides of the chancel and the altar was moved to the rear of the chancel, far from the congregation and bordered by a communion rail. The organ console, now electrified, and choir were moved to the reconfigured chancel, and liturgy and music continued under the influence of the English Cathedral style, with emphasis on choral singing of anthems and psalms and less involvement by the congregation. By the early twenty first century, an increased focus on the Eucharist as the principal service, the crowded chancel, and the separation of clergy and choir from the congregation led to the most recent nave renovation that returned choir and organ to the west gallery and brought the clergy and altar closer to the congregation, creating the current community centered worship space.
Little Known Facts These events in the life of St. George’s all occured in October: 1. Dr. McGuire’s funeral service 2. Organist Jeanette S. Bradley drowns in the Rappahannock 3. John Vreeland’s Birthday 4. The arrival of the new Parsons pipe organ. 21
Letter from the Senior Warden In its 287 years of existence, St. George’s Episcopal Church has had 26 rectors, beginning with The Reverend Theodosius Staige in 1726 to The Reverend James C. Dannals in 2013. Throughout the years, the building has changed, the people have changed and the programs and ministries have evolved from one transition to the next, but one constant remains: the church reaches out in love to serve its parish and the Fredericksburg community. It always has; it still does today. In fact, it is stronger than ever. The church’s impact reaches beyond its physical renovations. If you ask people in the St. George’s parish how the church changed their life, the answers will all be different. Preschool children might say that it is the place where they learn and play. Teenagers could say that the space set aside upstairs and marked by the sign, “Parking for teenagers only; all others will be towed,” has become a place for them to explore the decisions they face in the “Journey to Adulthood.” For those who have been touched by opportunities in Christian Formation, the response may be that St. George’s provides a place to learn and grow in faith, and participants do not need to leave their minds at the door when they enter. St. George’s responds to human need through loving service. A 22
part of the work of this church in the Fredericksburg community is to help in meeting compelling needs for food and shelter. New ministries such as The Table reach out into the community and beyond. Through its programs and ministries, St. George’s endeavors to transform unjust structures of society, to challenge violence of any kind and to pursue peace and reconciliation. Through the talents and abilities of many hands, active involvement in global mission includes at least six missions at home and abroad. Many parishioners would say that they have been blessed through their participation in a commission or a committee or a small group at St. George’s. Newcomers enjoy welcome and support, and opportunities for fellowship in Christ’s love extend from weekly Coffee Hour to Saturday Night Suppers and Shrine Mont Retreats. The music ministry has experienced amazing growth and enhances worship, provides for education, builds skills for musicians, and is a source of outreach into the community. Creative artists find support in the Flower Guild, quilting, knitting or crocheting. Giving and receiving the loving service of the One Body Response Team has made a difference in many lives as parishioners recover from illness or become homebound. The Men’s Group is yet another source of
fellowship and service. Rector Jim Dannals gathered a talented staff, developed leaders throughout the church and empowered them to transform the work into powerful ministries and programs. Now, St. George’s is again at a time of transition. Our rector for the past decade has retired, and the church is preparing to search for a new rector. Part of the transition requires the services of an interim rector. The vestry has called The Reverend Pamela C. Webb, an experienced interim rector, and she has accepted our call. She will bring her special skills to assist the parish in evaluating its mission and ministry, in making any necessary changes in parish administration and programs, and in helping the parish prepare for the arrival of a new rector. Her work will begin at St. George’s on October 1. As we move forward to build the future at St. George’s, let us bring the talents, skills, energy, hopes and dreams to God, offering all to God to take, to bless and to develop into God’s dream of what St. George’s can be. In thanksgiving, Cindy Helton Senior Warden
This photo, titled Contrasts, was taken by St. Georgian Sheryl Stroud Bryant while on a mission trip to Haiti. Sheryl entered the photo in a contest sponsored by the Global Poverty Project as part of their annual Live Below the Line campaign. In their search for visionaries to end extreme poverty, the contest challenged entrants to show through photography what being a global citizen means to them. Sheryl won a 10 day trip to Uganda or Peru with the Global Volunteer Network Foundation. 23
The George Street VOICE
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Jim, Carolyn and Matt Dannals Graduation from Yale Divinity School
