This page is referenced by:
St. Andrew's Episcopal Church, Valparaiso
The Episcopal Church in Porter County has its roots in several small earlier congregations established in Valparaiso. On the Feast of the Epiphany 1861, an Episcopal missionary, the Rev. Edward P. Wright, rector of Trinity Michigan City, conducted the town's first Episcopal service in a rented hall. He maintained fortnightly services, and Bishop George Upfold organized this informal group into a congregation on 2 June 1861 as the Church of the Holy Communion. About 40 persons, including six communicants, gathered at these early services. Upfold expressed his hope that a church would take root here and at Warsaw, since both towns were on the Pittsburgh, Fort Wayne, and Chicago Railroad line.
As the Civil War progressed, the congregation struggled to survive. In 1862, the departure of Wright from his post in Michigan City and the removal of a few key members of the congregation diminished its initial progress. Several deaths and other changes ended the fledgling congregation, and it was formally terminated by the Diocesan Council. Two prominent members, John C. Feebles, an attorney, and John C. Thompson, a merchant, along with their wives, had supported the congregation.
In 1863, a schism occurred among a group of German Lutherans in Valparaiso. Led by their pastor, the Rev. William Jahn, the congregation of more than 400 members left the Lutheran Church and formed German St. John's Episcopal Church, affiliating with the Episcopal Diocese of Indiana. Jahn, a native of Holstein, Germany, held worship services in German for 450 new members (including 230 communicants) in space rented from Valparaiso University. Bishop Upfold ordained him to both the diaconate and priesthood in two separate services in February 1864. The event was so novel that the editors of a national church publication, The Church Monthly, took note. Writing in April 1864, they observed: "Seeking our Communion as a refuge from rationalism and from an earnest conviction of its conformity with Scripture and primitive usage, we trust these new converts to Episcopacy from the land of Luther may be the earnest of a far greater ingathering." They added that the move "cannot fail of awakening a wide interest both in our own Church and in the Lutheran body."
After a momentous and unusual beginning, Jahn went west in September 1864 in order to visit potential donors and obtain funds for a church building. On the way he was shot in a guerilla raid while riding on the Northern Missouri Railroad. Bishop Upfold observed in his Council address in 1865 that the death "has filled my heart with grief and sadness, and with serious apprehension for the success of the enterprise so auspiciously begun..."
Efforts for a church continued in the wake of this tragedy, but Jahn's death had dealt it a severe blow. A new German-speaking missionary, the Rev. Ignatius Koch, assumed leadership of German St. John's and reported to the diocesan convention that he had worked with both Lutherans and Episcopalians and had raised $540 for a church. He asked the diocese for $8,000 more to complete a church building. He noted in his report, "I visited all the Germans of Valparaiso and some in the country, introducing myself as their pastor to whose jurisdiction they belong through their Baptism, and invited them kindly to come forward for the union."
The money was not forthcoming, however, and the church failed to grow. Koch left for Pennsylvania, where he died in 1872. Bishop Coadjutor Joseph Talbot visited Valparaiso during the winter of 1866-67 and deemed it inadvisable to reorganize the congregation. By 1867, German St. John's had lost its affiliation with the diocese.
According to parishioner Claribel Dodd Smith, whose family moved from New England to Porter County, Episcopal services were held in private homes in Valparaiso in the 1890s. Whether members from the earlier congregations attended is not clear. Those services conducted in the home of James Wilson included use of a piano box for an altar and a gilded wooden cross. The missionary priest-in-charge at that time, the Irish-born Rev. George Moore of Momence, Illinois, would pick up worshipers in his sleigh for services in winter for services at the home of Mrs. J. Seymour Wilcox. Services were also held in larger venues in the 1890s, including Moltz’s jewelry store across from the Courthouse and at a later period above a hardware store, but the congregation remained officially unorganized.
By 1900, this group of Episcopalians had grown, and the Annual Council of the new Diocese of Michigan City granted the congregation mission status under the name of St. Andrew’s, apparently after St. Andrew's Church in Chicago where two of its prominent members, Mr. and Mrs. Charles H. Parker, had been members. A church had the status of mission church if it depended on the diocese for some part of its funding.
According to a 1912 history of Porter County, Bishop John Hazen White was determined to plant a more permanent church in Valparaiso and enlisted the help of several lay leaders, including Charles H. Parker, J. Seymour Wilcox, A. W. Barnhart, M. A. Snider, J. C. Rock, and others in reorganizing the mission in a rented hall. The Rev. Legh W. Applegate became its first resident priest.
In 1902, under Applegate's leadership, the congregation built a wood frame church at 100 Erie Street in downtown Valparaiso for about $25,000. It was 32 by 64 feet in size with a twelve foot square tower, dedicated on 6 July 1902. A major renovation in 1916 led to the removal of the tower's third story and changing the entrance from Franklin to Erie Street. A stained glass window was placed where the old entrance had been.
Applegate moved on to establish Christ Church in Gary. A succession of rectors of short tenure followed, none of them staying long enough to strengthen the congregation. Walter B. Williamson, who served from 1912 to 1916, added a stucco exterior finish and remodeled the rectory at a cost of $5,000. He also reached out to found a new mission at Hobart. During the Great Depression, the task of finding permanent leadership for the mission proved challenging for White's successor, Bishop Campbell Gray. In 1939, a group of monks led by Dom Paul Severance from the Order of St. Benedict arrived from training in England and at Gray's urging, settled in a house in Valparaiso. Gray assigned them to serve St. Andrew’s as well as other parishes, and their work endeared them to the diocese. They left in 1946 when they built their own monastery in Three Rivers, Michigan. The diocese was enriched by having been the first home of the American Anglican Benedictines.
In 1946, the Rev. Samuel H. N. Elliott, a former Army chaplain, arrived in Valparaiso and began an extensive renovation of the 1902 church. He located eight small stained glass windows being discarded by another church and purchased them for $100 each. Although members of the parish expressed initial dismay at the cost, they managed to raise the money for the installation. Several families contributed funds, as did the local Greek community and a group of local veterans. By 1948, the work had been completed and the windows installed. Elliott and a small group of parishioners did much of the restoration work themselves. The windows were later moved again and installed in the third church building in 2005. In 1950 under Elliott's leadership, the church marked its 50th anniversary, and a large celebration was held on St. Andrew’s Day (November 30).
The Rev. Forrest B. Clark, a beloved rector of long tenure, arrived in 1954. A native of Crawford, Texas, he had trained for the priesthood at Seabury-Western and Nashotah House. Within two years of his arrival the membership grew 30 percent. Under his leadership the church was able to advance from mission to parish status in 1960 and become self-supporting. Clark retired in 1969, but despite ill health, he agreed to serve again as a non-stipendiary priest from 1973 to 1977, seeing the congregation through a difficult time. His widow, Canon Kitty Clark, remained involved with St. Andrew’s many years afterward. In 1980, Bishop Sheridan dedicated the Forrest B. Clark Memorial Center at 104 Erie Street, which provided space for the church school and offices.
The Rev. Ross Mack succeeded Clark and served from 1977 to 1984. Mack began a long process of repairing old St. Andrew’s and oversaw the building of the attached Parish Center. He remained a member of the congregation after retirement and continued to serve as a supply priest.
Fr. Patrick Ormos (1991-2007) led the parish during a period of growth. During his tenure the congregation outgrew the church on Erie Street and moved to a new location on Bullseye Lake Road in 2005. That same year the parish purchased an 1889 Hook & Hastings organ, completely refurbished, that had formerly been installed in a Baptist church in Massachusetts. Since 2010, the church has been served by the Rev. Roger Bower.
Adapted from St. Andrew's website: https://standrewsvalpo.org/who-we-are/history/
Edward Purdon Wright, 1861-1862
William Jahn, 1864
Ignatius Koch, 1865-1866
George Moore, 1898-1899
Legh Wilson Applegate, 1902-1907
Marshall Mallory Day, 1908-1910
Robert Carpenter Ten Broeck, 1910-1911
Walter Blake Williamson, 1912-1915
Clinton Bradshaw Cromwell, 1916-1920
George Taylor Griffith, 1920-1925
Arthur G. Worger-Slade, 1925-1927
Alexander Eberhardt Pflaum, 1928-1933
Harry Kroll Hemkey, 1933-1935
Dom Paul Severance, 1939-1945
Harold McLemore, 1945-1946
Samuel Hanna Norman Elliott, 1946-1951
Forrest B. Clark, 1954-1969, 1974-1975
John Graham Colin Mainer, 1968-1973
Ross Mack, 1977-1984
Robert G. Bramlett, 1985-1990
Patrick Ormos, 1991-2007
Roger Bower, 2010-
Adapted from St. Andrew's website https://standrewsvalpo.org/who-we-are/history/
media/Bishop William C R Sheridan712.jpg
William Cockburn Russell Sheridan, Fifth Bishop
William Cockburn Russell Sheridan was elected the fifth bishop of Northern Indiana on 15 April 1972, and he called the event the "most terrifying experience of my life." He had expected another candidate to be elected, and he had not prepared himself for the experience. Sheridan was the first, and to date only, bishop to be elected from its own fold of priests and was consecrated on the Feast of St. John the Baptist, 24 June 1972, in the Basilica of the Sacred Heart Church on the University of Notre Dame campus. The gift came because of his close friendship with Notre Dame president Theodore Hesburgh and Bishop Leo Pursley of the Diocese of Fort Wayne-South Bend. Among the consecrans were Bishop Francis C. Rowinski of the Polish National Catholic Church whose orders are considered valid by the Vatican. Following the tenures of two bishops who were not considered pastoral and were not well liked, Sheridan proved himself to be both a pastoral and beloved bishop.
Sheridan was born in New York City on 25 March 1917. His mother was English-born and a devout Anglican; his Irish-born father was a Roman Catholic and an alcoholic. William grew up in Baltimore and attended St. Paul's School in Brooklandville, Maryland; then he spent a year at the University of Virginia before the Great Depression forced him to drop out for lack of funds. He later was accepted into a baccalaureate program at Nashotah House Seminary, receiving a Bachelor of Divinity degree in 1939 and a liberal arts degree from Carroll College in Wisconsin in 1943. Many years later Nashotah granted him honorary Master's and Doctor's degrees. He was ordained to the diaconate in 1943 by Bishop Noble Powell of Maryland and the same year married Rudith "Trudy" Treder of Whitefish Bay, Wisconsin. They would have five children, including twin sons.
After ordination, Sheridan served briefly at Mt. Calvary Church, Baltimore, and as curate at St. Paul's Church, Chicago. He was also briefly a priest at Emmanuel Episcopal Mission, in Garrett, Indiana. In 1944, he became rector of Gethsemane Episcopal Church, Marion, and vicar of St. Paul's Gas City. In 1947, Bishop Reginald Mallett ordered him to St. Thomas Church, Plymouth, where he served a long rectorate of 25 years. For ten years he was also chaplain of Culver Military Academy.
Sheridan was a strong Anglo-Catholic and a conservative at a time of profound change in the national Church. He set out to be a pastoral bishop after years of cold formality from his predecessor. In this regard he brought several innovations to his episcopate. One was his decision to rotate the diocesan convention to various parts of the diocese, with every third year held at the cathedral in South Bend. A second was to build relationships among the priests of the diocese by having them and their wives to dinner at the residence. He had planned for clergy across the diocese to get to know one another better, and as many as two or three suppers were served weekly.
Third, Sheridan instituted the bishop's pastoral weekend when making visitations, spending two days meeting with vestries, ECW chapters, guilds, and the ill in hospitals. "As I look back at those years," he later wrote, "the 'Pastoral Weekends' were an arduous undertaking, but I felt they were absolutely necessary." He held approximately 35 such weekends each year, traveling between 27,000 and 33,000 miles a year and sleeping annually in some 60-70 motels. He regarded the liturgical and theological unity of the diocese, still strongly conservative and Anglo-Catholic, as its greatest asset, echoing what Bishop Klein before him had believed. In particular he relished the compliments of a fellow bishop who, in observing a diocesan convention, commended Sheridan for the harmony and spiritual warmth that existed among the priests with no apparent competing interests or jealousies.
Sheridan remained steadfastly opposed to the ordination of women and refused to allow women priests to serve in the diocese. He also led the opposition in the House of Bishops and was frequently quoted in the press at the time. He did allow the Rev. Sarah Tracy to serve as deacon in 1985, and he made a distinction of women serving in the diaconate and those in the priesthood. He also blasted Bishop John Shelby Spong for his series of books that questioned the traditional teachings of the Anglican faith and called him the "great heretic of our time."
As a strong ecumenist with ties to many local Catholics and Protetants, Sheridan felt that the ordination of women challenged the historical nature of the priesthood and rendered it impossible for Anglican orders ever to be recognized by Roman Catholics, a long-desired goal. It also strained much of the ecumenical dialogue that he had worked decades to cultivate. "I could almost literally weep at the anguish of hundreds of priests and thousands of lay people," he wrote, "as the contemplate the possibility of the future ordination of women priests and bishops being forced...As your Chief Pastor, I see the possibility of the sheer, tragic, unnecessary WASTE OF SOULS."
For this opposition, Sheridan has endured some criticism in more recent historiography, which has compared him unfavorably to Bishop John Pares Craine of Indianapolis, who was among the first to support women priests and was a strong advocate for civil rights. Jason Lantzer has observed in an article for Anglican and Episcopal History that opposition to women priests remained in the Diocese of Northern Indiana even after Sheridan's successor, Francis Gray, assented to the ordination of women in 1989. In the late 1970s, during Sheridan's episcopate, the Rev Jackie Means of the Diocese of Indianapolis, ordained by Bishop Craine, came to Gethsemane Church in Marion to preach at the invitation of the rector. Her sermon so distressed the congregation - as did the news of it upon reaching the diocese - that the congregation formally voted not to recognize women's ordination. However, in 1997, little more than a decade later, the parish called the Rev. Megan Traquair, who had a successful rectorate.
The diocese suffered economically for most of Sheridan's episcopate due to a national recession in 1973. Many parishes were in arrears in paying their diocesan assessments, and many could barely afford to keep their rectors and vicars. Sheridan recalled, It was a severe blow to the finances of the Diocese of Northern Indiana. One parish was once $6,000 in arrears of its assessment... That recession, of course, destroyed any plans for a capital funds drive in the diocese. Somehow we never defaulted on our fair share quota to the National Church, but often at the cost of trimming many diocesan projects." An Episcopal Church-wide initiative called Venture in Ministry (VIM) sought to raise funds across the national church for missionary use in parishes and dioceses. Each diocese formed a VIM committee to design a plan that best suited its needs.
Sheridan worked to establish a strong, caring pastoral presence, but he was not, by his own admission, an administrator. Instead, he relied on his Canon to the Ordinary, the Rev. Bradley McCormick, to assist with many tasks. That included editorship of the diocesan newspaper, The Beacon, which Sheridan regarded as an essential tool of communication. Some in the diocese considered the bishop somewhat comical and noted that he sometimes got lost in the liturgy of services he conducted. But Sheridan saw McCormick as invaluable and "made it possible to try to be a 'pastoral bishop.'"
Of the new prayerbook, which was introduced in several trial versions in the 1970s, Sheridan became an enthusiastic supporter. The trial liturgies allowed for the celebration of daily offices, encouraged weekly communion and greater congregational participation, all of which appealed to the High Church wing of the Episcopal Church. The roll-out came with much experimentation and varying degrees of success. At Trinity Fort Wayne, the new prayerbook with modern language was used at the 9 and 11 o'clock services, with Rite I reserved for 7:30. A small group continued to keep the 1928 prayerbook alive at special services on Saturdays. St. Paul's, La Porte, and Gethsemane, Marion, both resisted the new prayerbook and were reluctant to implement its use. At Trinity Michigan City, the new book was used at the main Mass, together with musical experimentation. Fr. Robert Center, its rector, also taught classes on the history of Eucharistic liturgy. In the end, the transition to the new prayerbook proved successful and varied celebrations of the Eucharist became commonplace.
As a deeply traditional Anglican for whom the symbols of faith were very important, Sheridan took a romanticized view of the episcopate. He enjoyed being photographed in his cope and miter, and he was frequently shown clutching his pectoral cross. Yet he was quick to point out that they were only symbols of the office and not the office itself. "A bishop is, or ought to be, a servant of Christ Jesus our Lord, a servant with many responsibilities to his Savior and King. He is called to that office. God have mercy on him if he has sought after the Episcopate - or even lusted after it. He is to 'share' that servanthood. The work share cannot be stressed too much. He is to share both in the happiness and the pain of the Diocesan family. A Father-in-God is to have a special love for priests and deacons in his care...in addition to the lay people. A Father-in-God must be quick to try and inspire others - in order that they will also carry the opportunities and burdens of the Holy Gospel and the Church into life itself as witnesses for our Blessed Lord. There is a saying: No bishop, no church; no church, no sacraments; no sacraments, no certain grace; no grace, no salvation."
Although Sheridan was born with a Baltimore accent, it morphed into something more mid-Atlantic or even English-sounding after becoming a bishop, which some regarded as an affectation but was actually a way for him to overcome a stuttering problem. Once, a woman at Trinity Fort Wayne stooped down to kiss his ring, and he exclaimed, "Oh, ma'lady!" in a way that generated smiles. He was at ease with both pastoral conversations and small talk. On another occasion, while processing in his cope and miter, Sheridan heard a little boy call out, "There goes the king!" He stopped and turned and said, "No, there goes the king's servant." The bishop also had a most welcome lighter side. He was known to State Police for speeding on U.S. 30 and was frequently given warnings but with a sense of humor. On another occasion, he was in a diner wearing his magenta shirt and a waitress came up and said, "How are you, robin red-breast?" He found the story funny and often told it with great relish. If he regarded the symbols of the episcopate a bit too seriously in some ways, his capacity for laughter and self-effacing humor won him many friends and was a marked contrast from his predecessors.
After his retirement in 1987, Sheridan threw his support to the Episcopal Synod, which worked to oppose women's ordination, even though it had become commonplace throughout the Church. His successor, Francis Campbell Gray, allowed women priests into the diocese in 1990 as he worked to bring Northern Indiana into the greater fold of the national Church. Even though he disagreed with Gray privately, he always publicly voiced his admiration and support. To priests who confided that they wanted to go over to Roman Catholicism, Sheridan consistently advised against it, stating that they had taken an oath to uphold the Church and should be bound by that vow. The Catholic Church, he said, had even greater problems than the Episcopal Church.
Near the end of his life, during the episcopate of the more evangelical Bishop Edward Little, Sheridan saw the Anglo-Catholic identity of the diocese morph into something new as the national Church changed all around him. Nashotah House would no longer wield its ideological influence on the diocese as it once did, and even it began to admit women into its ranks by this time. In June 2005, Sheridan participated in the ordination of the Rev. Susan Bunton Haynes at St. Thomas Plymouth and told Bishop Little, "Indiana has the best women priests." His views about women in the priesthood had softened. He had also told the historian Jason Lantzer in 1999 that the five women priests serving in the diocese at that time were "of superior quality." All had asked him to serve as supply priest, and several asked him to mentor them. He told the Rev. Megan Traquair that because of her long and faithful service at Gethsemane, Marion, she could now consider herself among the "Marian fathers." Within three months of his assisting with Susan Haynes's ordination, on 24 September 2005, Sheridan died at his home near Culver, a former country church he had converted into a residence. Near the end of his life he wrote, "God forgive me for all my failings and failures. God, also, be thanked for all His Grace and Mercy for those things which prospered!"
Even if some aspects of the style of churchmanship that Sheridan practiced had grown out of fashion, he remained a very spiritual priest, enjoyed being called "Father Sheridan," and was inspirational to many for his personal sense of piety and devotional life. As the last old-style Anglo-Catholic bishop, however, he found that his brand of conservatism, the one his predecessors had practiced, was fast disappearing from most quarters of the national Episcopal Church by the twenty-first century.
Jason Lantzer, "Hoosier Episcopalians, the Coming of Women's Ordination, and the 1979 Book of Common Prayer," Anglican and Episcopal History, volume 52 (June 2003): 229-254.
Jason Lantzer, "Tradition, Transition, Turmoil, and Triumph: Indianapolis Episcopalians Confront the 1960s and 1970s." Indiana University thesis, October 1999.
Interview with Bishop William C. R. Sheridan, Audio File, by the Rev. Robert Center, 1989
Interview with Bishop William C. R. Sheridan, 28 February 1998, by Ryan Taylor and John Beatty, Audio File, Part 1
Interview with Bishop William C. R. Sheridan, 28 February 1998, by Ryan Taylor and John Beatty, Audio File, Part 2
Ordination and Consecration of the Rev, William C. R. Sheridan ... 24 June 1972
Ordination and Consecration of the Rt. Rev. William C. R. Sheridan, Commemorative Booklet, 1972