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• 1 media/St James Goshen exterior 2011.jpeg 2019-07-16T07:16:47-07:00 St. James Episcopal Church, Goshen 99 image_header 2024-08-28T08:00:34-07:00 The roots of an Episcopal Church in Goshen, Elkhart County, began in the mid 1850s when the Rev. Albert Bingham, missionary at St. Mark's in Lima (Howe), Indiana, made occasional visits to the town to preach. Bishop Upfold commended Bingham's work, but the missionary died in 1858, just as his efforts were beginning to bear fruit. The Rev. Elias Birdsall, a missionary at Mishawaka who visited Goshen occasionally in 1858, reported to the Spirit of Missions in May 1859: "Goshen, too, is a hopeful place. It is a growing town, the county-seat of Elkhart county, twenty-one miles from Mishawaka by railway. With but occasional services, the few Church people there have, 'with one heart and mind,' done what was in their power toward securing and sustaining the full services of the Church."
  
  On March 29, 1859, the Rev. William H. Stoy of Lima, Indiana, held a meeting in the office of George Howell in which they agreed on the terms for the formation of a new church. Thirty men signed the agreement. Nearly a month later on Easter Monday, 25 April 1859, Stoy led the formal establishment of the new church, called St. James, and the congregation elected George Wadleigh as senior warden and Henry Pearce, junior warden. The vestry requested the Rev. Henry M. Thompson of Bristol to preach every other Sunday, beginning on 11 July 1859, and in November it secured the use of the Swedenborgian Meeting House for these services.
  
  In 1860, the vestry called the Rev. Colley A. Foster to be its first resident rector. Under his leadership, the vestry drew up plans for a church edifice to be built at 105 South Sixth Street, with a lot purchased for $850. The plans progressed, and Foster laid the cornerstone on 22 August 1860. The building was completed at a cost of $5,000 in 1861, with Bishop Upfold consecrating it on 4 December 1862. The bishop waived the usual rule of not consecrating when a parish was in debt because of the "prosperous condition of the parish," according to a newspaper article. Pew renting became the principal way of supporting the church, and the practice remained in place from 1862 to 1887, when it was abandoned for a pledge card system.
  
  Even so, St. James suffered perennially from cash shortages, and there was much instability in its early leadership. Foster resigned in 1864 and was succeeded by several rectors of short duration, including Samuel D. Pulford from 1864 to 1867; Robert C. Wall from 1867 to 1869; J. Edmund Wildman from 1869 to 1870; Richard Totten from 1870 to 1871; Thomas W. Mitchell from 1872 to 1874; and James L. Boxer (priest-in-charge) from 1877 to 1878.
  
  During the rectorate of the Rev. William Wirt Raymond, the interior of the church was finally finished and decorated in 1882 at a cost of $2,000. Plans for a chapel were adopted in October 1886.  The following year parishioner James Latta donated land for a rectory, and in 1900, a pipe organ was installed. Milton Latta, an architect, donated and designed Latta Hall, an addition to the church. 
  
  In 1898, under the leadership of the Rev. Elias Boudinot Stockton, the parish celebrated a solemn Te Deum  "in commemoration of Almighty God's mercies and blessings vouchsafed during the War with Spain to the Army and Navy of the United States." However, Stockton resigned the following year, and an additional succession of rectors followed with short tenures. During the 1940s, Dom Leo Patterson, a Benedictine monk stationed at Valparaiso, provided services during World War II and brought some stability.
  
  The Rev. Bruce Mosier, a successful and popular priest, began serving Goshen in 1944 as a deacon. Born in Bristol, Indiana, in 1903, he had studied privately for Holy Orders under Bishop Mallett while also working for the Elkhart Truth newspaper as a linotype operator. Upon his ordination in 1946, he had worked briefly as an assistant priest at St. John's Elkhart, and later in 1950 became the founding priest-in-charge of St. Anne's Warsaw. In 1948, he requested to be assigned again to Goshen, and Mallett had replied, "I'll send you to Goshen, Mosier, but when you're ready to close it, be sure to mail me the key." But Mosier proved the bishop wrong, having a successful rectorate and putting the parish on a strong footing. An article in The Beacon in 1956 hailed Mosier's efforts to make $8,000 worth of repairs and to revitalize the parish's sense of spirituality. Under his leadership a parish hall was added in 1965. He retired in 1968 as its rector emeritus but continued to remain active in the diocese as a popular interim priest. In retirement he authored three short memoirs about life in Bristol.
  
  St. James endured the 1970s and 1980s with declining membership. In 1993, the rector, the Rev. Carl Bell, a strong Anglo-Catholic, attempted to withdraw the congregation from the Episcopal Church. The church was deeply divided over his leadership, and he resigned at Bishop Gray's request. Since 2007 the congregation has been led ably by the Rev. Larry Biller.
  
  Bibliography:
  
  Meliss Challoner Howarth and Ruth Fidler Coggan, comps., Protestant Episcopal Church in the United States of America, Northern Indiana Diocese, Goshen, Indiana, St. James Parish Register, Volume 1 (Goshen: The Authors, 1969). 
  
  Parish Register, Book 1, 1860-1892
  
  Parish Register, Book 3, 1899-1928
  
  Parish Register, Book 4, 1929-1956
  
  
  Clergy: 
  
  Colley Alexander Foster, 1860-1864
  Samuel Decater Pulford, 1864-1867
  Robert Carter Wall, 1867-1869
  Joseph Edmund Wildman, 1869-1870
  Richard Totten, 1870-1871
  Thomas W. Mitchell, 1872-1874
  James Langhorne Boxer, 1877-1878
  William Wirt Raymond, 1880-1885
  Sherwood Rosevelt, 1886-1889
  James Banks Mead, 1889-1892
  Charles Tullidge Stout, 1893-1898
  Elias Boudinot Stockton, 1898-1899
  Frederic William Goodman, 1900-1901
  Edgar Morris Thompson, 1901-1904
  Frederic Welham, 1904-1905
  Edward Lemuel Roland, 1906-1914
  Louis Thibou Scofield, 1914-1916
  Duncan Weeks, 1917-1924
  Albert Linnell Schrock, 1924-1935
  Ernest William Scully, 1935-1938
  Harvey Livermore Woolverton, 1939-1941
  Dom Leo Kenneth Douglas Patterson, 1941-1944
  Bruce Bickel Mosier, 1944-1945
  Gail Colyer Brittain, 1945-1946
  John C. R. Peterson, 1946
  William Karl Rehfeld, 1947
  Bruce Bickel Mosier, 1948-1968
  James Gossett Greer, 1969-1973
  Robert J. M. Goode, 1973-1981
  Mark Woodbridge Brown, 1981-1983
  Daren Keith Williams, 1983-1986
  Richard S. Bradford, 1986-1991
  Carl W. Bell, 1992-1993
  Martin Brownlee Lavengood, 1994-1998
  James Nicholas Lodwick (int.), 1999-2000
  Errol Montgomery, 2001-2006
  Larry Biller, 2007-2021
  Robert Armidon, 2021-
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
   
• 1 media/Bishop William C R Sheridan712.jpg 2019-07-29T18:47:59-07:00 William Cockburn Russell Sheridan, Fifth Bishop 40 plain 2024-04-10T06:00:28-07:00 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. He had a patrician appearance and bearing. 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 Protestants, 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 in demeanor 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 word '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. It enhanced his patrician bearing to those who knew him. 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, which set him apart from his predecessor. 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 also 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. 
  
   Bibliography:
  
  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