St. Mark's, Howe, stained glass windows of Bishop Gray and Bishop Little, 11 Oct 20151 2019-08-12T10:02:34-07:00 John David Beatty 85388be94808daa88b6f1a0c89beb70cd0fac252 32716 1 St. Mark's, Howe, stained glass windows of Bishop Gray and Bishop Little, 11 Oct 2015 plain 2019-08-12T10:02:34-07:00 1AlKkmcYJWhsVX7jbSOV FBMD01000a9e0d0000fd3a0000b4760000218500009595000065c30000b20b0100b51401001c210100e52e010027af0100 John David Beatty 85388be94808daa88b6f1a0c89beb70cd0fac252
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St. Mark's Episcopal Church, Howe (formerly Lima), and Howe Military School
The Episcopal Church in LaGrange County can trace its origin to 1834, when Bishop Philander Chase, formerly of Ohio and later Bishop of Illinois, visited Lima from his home in Gilead, Michigan. He held services for nine local Episcopalians and preached. Between that time and 1851, no attempt was made to establish a parish, though itinerant Episcopal priests, including the Rev. Henry W. Whitesides, would visit occasionally due to its proximity to the Michigan state line.
A church called St. Mark's was organized formally in the spring of 1851, forming a vestry and inviting the Rev. John O. Barton of Wisconsin to become the first rector. Barton, a Nashotah graduate, held services on the second floor above the Williams store in Lima. In July 1852, the congregation laid the foundation for a simple church edifice using a plan designed by W. R. West, architect of Cincinnati. John Badlam Howe and James Blake Howe, local residents and sons of an English-born Anglican priest in Boston, gave most of the funds for its construction. The new church, a small rectangular wood-framed chapel nicknamed "the little brown church," was located on the south side of Defiance Street. Its length stood parallel to the street and had a steeple with a bell on its east end. The yard surrounding the church was enclosed by a fence, and inside was a crystal chandelier providing light. It included a small organ which James B. Howe played.
After Barton resigned and moved to Lafayette, the Rev. Albert Bingham arrived in May 1853, and two months later the church was consecrated by Bishop Upfold on 28 July 1853, with Barton returning for the service. Bingham left in 1855, and the Rev. Henry C. Stowell arrived for a few months in the spring before returning to New York. Bingham then returned to Lima but died four years later after the church had experienced considerable growth.
Several rectors of short duration followed. The Rev. Wellington Forgus of New Jersey assumed the rectorship in 1868 but moved to St. John's, Bristol, in 1874. His daughter Sally is said to have improved the church's choir during this period. Bishop Talbot ordained two priests, the Rev. F. R. Cummings, a former Presbyterian, and the Rev. Abraham Gorrell, a former Methodist, in 1870. In 1876, the Irish-born Rev. Samuel C. M. Orpen arrived, beginning a period of active ministry. Under his leadership the parish established St. John's Mission in LaGrange, which became a separate parish two years later but eventually folded. One writer recalled that Orpen was "a splendid worker among the young people of the village and made the church with its religious and social activities the very center of the lives of those who were privileged to have a part in it." Orpen built a large Sunday school class, baptized 35 and sponsored 39 confirmations during his rectorate.
In 1883, John Badlam Howe died, leaving $18,000 for a new church in Lima dedicated as a memorial to his family. Orpen led the congregation in raising additional funds and broke ground for a new building in July 1884 on land formerly owned by the Presbyterian Church. The new building was larger and constructed of wood and brick in a cruciform shape. It was consecrated by Bishop David Buel Knickerbacker on 21 May 1885. The LaGrange Standard called it "a substantial brick building, artistic in design and graceful and harmonious in proportions."
Howe had also left money for a church school, leaving thirteen acres and $10,000 toward a school for boys to study for the ministry. The money was left in trust to the Bishop of Indiana until $50,000 could be raised. After Bishop Knickerbacker deliberated, a new school, the Howe Grammar School, opened in September 1884.
Under the Rev. Dr. Charles Nelson Spalding, Orpen's successor, the former brown church on Defiance Street was moved to the campus to serve as a chapel for the boys, while Bishop Knickerbacker acquired additional 30 acres two miles west of the school. Beginning in 1890, the grammar school became Howe Military School, offering drilling, officer training, and military instruction for the boys who attended. By 1894, a former graduate, Warren William Holliday, was made Commandant of Cadets.
On 28 November 1902, school leaders laid the cornerstone of St. James Chapel, designed by architect John Sutcliffe and given in memory of James Blake Howe, John B. Howe's half-brother. It was modeled after the chapel at Magdalene College, Oxford, with ornately carved pews that faced the main aisle. An unsubstantiated tradition holds that a student did much of the carving work in exchange for tuition at the school. The chapel was completed in four stages and included a crypt below for members of the Howe family and future bishops of the diocese. A transept was added in 1909, the Mother Chapel in 1914, and bells in 1915. Stained glass windows with the images of bishops look down at the scene. At the time, most of these figures had blank faces, which were to be painted in when new bishops were elected.
Under the leadership of the Rev. John Heyward McKenzie, who became rector of St. Mark's in 1895, the school grew substantially with an influx of students and the construction of more classroom buildings. McKenzie attempted to hold worship services both at the chapel and at the parish in Lima, but by 1908, the task of maintaining both churches proved impossible. The older church was decommissioned, and all services at St. Mark's were moved to the St. James Chapel on the Howe campus. Indeed, the town of Lima would change its name to Howe in 1910 at the insistence of a railroad line because of confusion with Lima, Ohio. McKenzie died in office in 1920 and was praised as a far-sighted leader.
Howe School continued to grow under McKenzie's successors. The Rev. Charles Herbert Young headed the school from 1920 to 1933. The Rev. Robert J. Murphy arrived in 1934 and held many leadership positions in the diocese. During his tenure in 1955, the chapel was resurfaced with Indiana limestone to bring it into harmony with other campus buildings. In 1960, All Saints Chapel, a separate facility, was constructed on the Howe campus for use by its cadets. Murphy retired in 1968, and several priests followed, including Theodore Sirotko, Richard Curtis, George Minnix, and Philip Morgan.
Howe Military School flourished for more than a century. The bishop of the Diocese of Northern Indiana served on its board of directors, and the two entities enjoyed a close relationship. However, by the twenty-first century, declining enrollments forced the school to curtail many of its operations. The relationship between the school and the diocese became strained and ended in 2016. Three years later in 2019, the school officially closed its doors. St. Mark's continued to hold services at St. James Chapel on the Howe School campus until 2016. Afterward, the parish moved to a building the parish owned at 709 Third Street in Howe. Built in the 1940s, it had been used formerly as its parish hall. It was remodeled to include both worship and hall space. In its sanctuary, the parish uses the original altar of St. Mark's that had formerly been stored in the crypt of St. James.
Anne Wade Haglind, A History of St. Mark's Parish, Howe, Indiana (undated typescript).
Raymond R. Kelly, Here's Howe: The First 100 years. (Indianapolis: Raymond R. Kelly, 1984).
Karen Yoder, Historic Howe: The Philomaths of Howe, Indiana (Kearney, Nebraska: Morris Publishing, 2014).
St. Mark's, Howe, Marriages, 1896-1912, typescript
John Oliver Barton, 1851-1853
Albert Bingham, 1853-1854
Henry Cook Stowell, 1855
Albert Bingham, 1856-1858
William Henry Stoy, 1858-1859
Henry M. Thompson, 1859-1867
Wellington Forgus, 1868-1874
Samuel Campbell Montgomery Orpen, 1876-1885
Charles Nelson Spalding, 1885-1895
John Heyward McKenzie, 1895-1920
Charles Herbert Young, 1920-1933
Kenneth Owen Crosby, 1933-1934
Robert James Murphy, 1934-1968
Theodore Francis Sirotko, 1968-1970
Richard Arthur Curtis, 1971-1974
George Myers Minnix, 1974-1986
Philip Morgan, 1986-2000
David Yaw, 2000-2010
Michael Thomas Fulk, 2010-2015
Rachel N. Evans, 2016
Beverly Collinsworth, 2017-2018
Paul Wheatley, 2019-
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Francis Campbell Gray, Sixth Bishop
Francis Campbell Gray, Jr., the sixth bishop of the diocese, was the grandson of the second bishop, Campbell Gray. He was born in a Japanese prison camp in Manilla, the Philippines, to missionary parents, the Rev. Francis Campbell Gray and wife Jane. Growing up in the Midwest, he spent his teen years in Florida, graduating from Rollins College, Winter Park, Florida, and serving a three-year stint in the U.S. Marine Corps. He attended Nashotah House in Wisconsin, where he received his Bachelor of Divinity degree in 1969. Ten years later he also received his Master's degree from there. Gray was ordained a deacon by Bishop Henry Louttit on 20 June 1969, and a priest by Bishop William Hargrave on 20 December 1969. On 19 February 1965, he had married Karen Brumbaugh of Orlando, and the couple had three children, Katherine, Elizabeth, and Timothy.
After becoming a priest, Gray served several parishes in Florida, including assistant at St. Wilfred's in Sarasota from 1969 to 1970; chaplain of Manatee Junior College in Bradenton from 1970 to 1974; rector of St. John's Church, Melbourne, from 1974 to 1979; and rector of Emmanuel Church, Orlando, from 1979 to 1986. He was elected Bishop Coadjutor of the Diocese of Northern Indiana on the fourteenth ballot on 10 May 1986. The choice of more progressive delegates, Gray had signaled his willingness to accept women priests. The Rev. Richard Martin of Washington, D.C., the choice of conservatives, had said emphatically that he would never ordain a woman. The proceedings seemed deadlocked, and for a time a group of clergy came to the Rev. Corydon Randall of Trinity, Fort Wayne, as a potential compromise candidate, but he declined the offer without having the laity's clear support. Gray's victory by the progressives was a transformative moment in the history of the diocese and showed that the majority of the laity supported at least the prospect of change in Northern Indiana's liturgical and theological outlook.
Gray was consecrated in the Basilica of the Sacred Heart at Notre Dame on 31 October 1986, with the Presiding Bishop, Edmund Browning, as chief consecrator. Browning's presence marked the first time a presiding bishop had ever consecrated a bishop in the diocese, and it opened a period of greater interest and cooperation with the national church in which Northern Indiana emerged from decades of isolation. When Bishop Sheridan retired on 10 January 1987, Gray officially became the new diocesan. He wrote in the diocesan newspaper, "As I approach consecration, I am consciously and constantly aware that the Bishop is to guard the faith, unity, and discipline of the Church. The gathering of the assembled Bishops, Clergy, and Lay People are visible signs to me that this responsibility is never to be carried out alone. I thank God for calling me to this ministry."
From the inception of his episcopate Gray sought to kindle a new sense of piety throughout the diocese. He suggested that vestries open their meetings with short Bible study and prayer. He also urged vestries and rectors to have clean slates, analyzing strengths, defining expectations, and developing strong pastoral relationships. To that end, when vacancies occurred, he sought to improve the way vestries called priests to their parishes and how they were nourished once there. He insisted that parishes undertake a formal search process in preparation for calling a new rector, and he believed strongly in the use of interim rectors. Congregations should have search committees that carefully studied their members and prepare written profiles as part of a formal rector search. Once a new rector was installed, the bishop insisted that he or she be given opportunities for education and sabbatical for their continuing spiritual nourishment. Vestries and rectors should also take regular spiritual retreats together.
Evangelism and stewardship remained perennial issues and became the centerpieces of Gray's early ministry. The diocese had suffered a loss of 50 percent of its membership over the previous 22 years from when Gray was consecrated. Part of that decline had fallen on the Baby Boom generation that had grown up in the church in the 1950s and 1960s, but who had not sought to retain that affiliation after reaching adulthood. As the national church declared the so-called Decade of Evangelism in 1990, Gray asked the diocese some pointed questions directed at the appeal of the Episcopal Church. "Is our faith the kind that attracts converts? Is the vitality of belief and practice what makes undecided people want to identify with us? Are we stewards of the mysteries of Christ, or are we custodians of buildings and guardians of the status quo?"
With the decline in membership, stewardship had also fallen off, and many parishes continued to suffer shortages of both money and talent. "Evangelism," he wrote, "is the response of stewardship toward the world in which we live... [Both] are inextricably tied together ...Unless we are stewards of grace, who live and exhibit the Christian life ... we have nothing to evangelize. When we show forth Christian community, our lives become evangelistic by their very essence."
To help counter the decline, the new bishop instituted a series of preaching and teaching evenings in parishes across the diocese to help renew energy and spirit. He attracted a number of new, younger clergy to the diocese to join in the building up of parishes, Dabney Smith and Shelby Scott among them. He also brought to life diocesan youth camp programs, was often personally present at the camps, and hired Brian Grantz, a full-time diocesan ministries youth coordinator. Grantz would go on to become an ordained priest. In addition, the bishop established summer service projects in urban areas of the diocese.
During Gray's episcopate, three capital campaigns were launched. The Wawasee Episcopal Center Fund raised money to rebuild the lakeside conference and retreat center at Lake Wawasee in Kosciusko County. The All Saints Syracuse Fund led to the replacement of the original chapel at the lake built by Bishop White. The third, the Forward in Faith campaign, raised money for diocesan missions and for the diocesan endowment. Three new missions were begun in 1994: Church of the Resurrection in Wabash, Christ Church in South Bend, and St. Mary's Fellowship in Monticello. Ultimately, all three would fail, but Christ Church's membership was folded into St. Paul's in Mishawaka. The experience of mission-planting enriched the diocese and gave its leadership many insights into the challenges of missionary growth.
Gray also took a strong interest in the world mission of the church. In the early 1960s, the diocese under Bishop Klein had entered into a companion relationship with the Diocese of Costa Rica. Under Bishop Sheridan, that relationship ended and another begun with the Diocese of Enugu in Nigeria. Gray breathed new life into that relationship. Several articles in the diocesan newspaper, The Beacon, featured the missionary activities in Enugu and its continuing needs, and Gray and his wife Karen later made a visit there. Later in 1998, the diocese would enter into another companion relationship with the Diocese of Honduras and invited its bishop, Leo Frade, to address a diocesan convention. Several parishes became actively involved with missionary work there. St. John of the Cross in Bristol sent a team with building materials to construct a waterfront church in a ghetto community. Other congregations contributed to two schools, Nuestra Pequenas Rosas for girls and El Hogar for boys. A delegation from St. Thomas, Plymouth, visited Honduras for the dedication of two churches. In September 1998, after Hurricane Mitch struck Honduras and devastated many of its churches, Gray and a group of concerned parishioners organized a massive relief project with medical supplies, food, clothing, and building materials.
At home, Northern Indiana remained deeply divided over the ordination of women, exacerbated by years of sustained opposition from Bishop Sheridan. Many of the old Anglo-Catholic guard agreed with the ban in the diocese, but an increasing number of younger members, mostly from the Baby Boom generation, began quietly advocating for change. In 1989, Gray had opposed the consecration of Barbara Harris as Bishop of Massachusetts, but he did so not because of her gender but because she lacked the necessary education and training. Even so, the new bishop was determined to bring Northern Indiana into the fold of the national church by embracing the priesthood of women, though he did so quietly without much fanfare.
On 27 July 1989, Gray sent a letter to all priests, deacons, and senior wardens. In it, he said that his original mandate to only ordain a woman who was raised up in the diocese would place too great a burden on her. Several vestries had wanted to call a woman, but he had denied their requests in violation of their rights under canon law. He added: "My own thinking on this matter has changed. When I was elected, I knew only one woman priest. I was willing to follow the canons, but I was not overly enthusiastic about women priests. Since that time I have met several women who are very effective priests. I have spoken with numerous bishops who attest to the vitality of ministry in areas where both men and women serve as priests. After thirteen years, I think it is time for our own diocese to be brought into conformity with our national canon law." While conceding that his decision would bring pain to some people and joy to others, he hoped that "Christian charity will continue to prevail in our diocese as this change takes place." He would not push candidates of either gender onto vestries, but the goal of the deployment process was to bring the best priests for each congregation.
The first female deacon to serve a parish in the diocese was the Rev. Sarah Tracy, who had held the post when Sheridan was still bishop. Sheridan had made a distinction between women in the priesthood versus those in the diaconate, having no problem with women in the latter. Tracy had come to the diocese from Idaho in the spring of 1985 to work at the Cathedral and at St. Peter's, Rensselaer. Though she had received an anonymous death threat, she was formally installed deacon in August 1986, just as Gray was about to be consecrated. As the new diocesan archdeacon, she became the prime mover for the establishment of St. Margaret's House, a daytime shelter for women that opened in a building adjoining the Cathedral in June 1990.
Gray ordained two other women to the perpetual diaconate soon after his consecration: Gloria Taylor at St. Paul's, Munster, on 12 June 1989, and Mary Finster at St. Andrew's, Kokomo, on 8 May 1990. The perpetual diaconate did not entail eventual ordination to the priesthood. It was a stand-alone, non-stipendiary ministry of pastoral care that those ordained to this office could offer a larger parish as a means of assisting the rector. Gray encouraged this ministry but would not allow deacons to celebrate a Deacon's Mass with pre-consecrated host. He also remained cautious initially in support of women priests, stating that he would accept one if she were raised up in the diocese.
After sending out a letter announcing his intention to accept the ministry of ordained women priests, Gray received from the Diocese of Western Michigan the Rev. Teunisje "Tina" Velthuizen, on 12 September 1991. Her approval came after the bishop had modified his initial position of only approving a woman priest if she rose up from a congregation in the diocese. The parishioners of Holy Trinity, South Bend, had specifically petitioned the bishop to approve Velthuizen, and she proved herself a trail-blazer, enjoying the warm backing of her parish. The following year Gray ordained to the priesthood the Rev. Susan Jo Blubaugh at St. Peter's Rensselaer on 8 July 1992. More ordinations followed on 9 October 1991 at the Cathedral of St. James, when Gray ordained to the perpetual diaconate Roberta Ring and Leslie Richardson, both of Fort Wayne. In February 1992, the Rev. Robin Thomas arrived from Maine to serve as curate of Trinity, Fort Wayne.
In all, the diocese weathered these changes well. Consternation and hurt feelings existed in some parishes, and a few members left over the changes. The Episcopal Synod of America, a conservative organization opposed to women priests, made some inroads, mostly among older Anglo-Catholic parishioners, but the movement would sputter out by the late 1990s. In some parishes, more traditional-minded laity refused to receive communion from women or even stand for the Gospel when read by a woman, but these protests were remote and widely scattered. Priests who had opposed women's ordination, such as the Rev. Richard Alford of La Porte, quietly left the diocese. A greater loss occurred when the congregation of the Church of the Holy Trinity, Peru, rent by internal divisions, seceded from the diocese in 1990 and joined the Anglican Church of America, a new Anglican province created to preserve the 1928 prayerbook and oppose the ordination of women.
While many in the diocese regarded him as a progressive (when compared with Sheridan), Bishop Gray saw himself as a conservative on many issues of the time, especially on matters of sexuality. When Bishop John Shelby Spong of Newark ordained a gay priest who subsequently announced that monogamy was only an option, Gray wrote a public letter that was critical of the ordination. The New York Times quoted Gray as saying, "Jack, I am angry, not just for what you have done, but for the manner in which you have proceeded. One wonders where is Christ in all of this? How is the Gospel proclaimed?" In later years his position became more moderate and accepting of homosexuality.
Bishop Gray had a close circle of eight other priests in the diocese with whom he shared a weekly lunch. The group included the dean of the cathedral, Fred Mann, as well as Michael Basden, Derek Harbin, Stephen Gerth, Shelby Scott, Martin Lavengood, and several others. They became his close friends and supporters, though other priests were noticeably left out of the group and felt they could never be part of the bishop's close personal network. Unlike the Mallett episcopate, however, there was always cordiality among the bishop and his priests.
After eleven years of being diocesan bishop, Gray decided to take a new assignment. He accepted a call to become the Assistant Bishop of the Diocese of Virginia in 1998, assuming his new duties on 1 January 1999. At the time he was touted in Virginia as having wide experience in the world mission of the church. He retired in 2005 and became Commissary to the Episcopal Church in Sudan. He returned to South Bend with his wife Karen and has spent his retirement there, supporting both Bishop Little and Bishop Sparks.
Gray's episcopate is best remembered for "tremendous enthusiasm and initiative." His episcopate saw a profound philosophical turn in the early 1990s that rejected both far-left liberalism and far-right conservatism but embraced the more moderate, mainstream theology of the national Church. Said a promotional brochure of the late 1990s, "the diocese was becoming aware of its mission, both catholic and evangelical." Quite consciously Gray moved the diocese away from the extreme Anglo-Catholicism that had isolated it for much of its history. The old generation was passing away and a new generation of younger priests and laity, more liturgically diversified and either moderate- or liberal-minded, joined the bishop in changing the diocese from within. Many believe that in doing so, the bishop, clergy, and laity, working together, saved Northern Indiana for the Episcopal Church.
Consecration of Bishop Francis Campbell Gray, 31 October 1986, Part 1
Consecration of Bishop Francis Campbell Gray, 31 October 1986, Part 2
Consecration of Bishop Francis Campbell Gray, 31 October 1986, Part 3
Consecration of Bishop Francis Campbell Gray, 31 October 1986, Part 4
Order of Service for the Ordination and Consecration of the Rev. Francis Campbell Gray ... 31 October 1986
Interview with Bishop Francis C. Gray by Rev. Robert C. Center, 28 January 1988
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Edward Stuart Little II, Seventh Bishop
Edward Stuart Little, the seventh bishop of the Diocese of Northern Indiana, held office at a time of intense changes in the national church. An outstanding preacher, he brought an evangelical zeal for the Gospel that ushered in a new leadership style for the diocese. As Linda Buskirk has written, Bishop Little personified "the lighthouse on the diocesan seal" and "delivered powerful messages that illuminate priorities for Christ centered living and ministry."
Little was born in New York City on 29 January 1947, the son of a nominally Episcopalian father and Jewish mother. He grew up agnostic and attended school in Manhattan and Norwalk, Connecticut. He received his Bachelor's degree from the University of Southern California in 1968. He credits a college class on the Bible as literature as bringing about his conversion to Christianity and his joining the Episcopal Church. The same year of his graduation he married Sylvia Gardner at Palm Desert, California. They had two children: Gregory and Sharon.
After deciding to enter the Episcopal priesthood, Little received a Master of Divinity degree from Seabury-Western Theological Seminary in 1971 and was ordained a deacon and priest that same year in the Diocese of Chicago. He served as a curate in two parishes: St. Matthew's Evanston and St. Michael's, Anaheim, California, before becoming vicar of St. Joseph's Episcopal Church in Buena Park, California. When that church achieved parish status, he became its first rector. Little became rector of All Saints Church in Bakersfield, California, in 1986, and from here he was elected bishop on the first ballot on 5 November 1999.
Little was consecrated bishop at a ceremony in the Basilica of the Sacred Heart at Notre Dame on 30 April 2000, with Bishops Gray and Sheridan, his two predecessors, among the consecrators. His sixteen-year episcopate that followed might best be understood as defined by three distinct eras: The Mission and Evangelism era lasting from 2000 to 2003; the Reconciliation Era from 2003 to 2007, and the Congregational Development Era from 2007 to 2016.
The initial focus of Little's tenure was mission and evangelism. At the time of his seating as bishop, he articulated four core values for the diocese that he hoped would guide it during his episcopate:
1. A passion for the Gospel of Jesus Christ
2. A heart for the lost.
3. A willingness to do whatever it takes.
4. A commitment to one another.
Taking a strongly evangelical and Jesus-centered view of ministry, one of his early actions was to hold a Rally for Mission and Evangelism at Goshen College in 2001 with Bishop Charles Jenkins of Louisiana as the keynote speaker. About 700 attended, and Little intended it as an inspirational kick-off for getting church-goers to invite others to church and help the diocese grow. Bishop Sheridan, the diocese's last tradition Anglo-Catholic bishop, also took part, even though the approaches of the two men to ministry differed significantly.
The second era, Reconciliation, began in 2003, when Gene Robinson, an openly gay priest living in a same-sex relationship, was elected and consecrated Bishop of New Hampshire with the General Convention's consent. The election had occurred against the backdrop at the national level of a church rent by internal divisions over issues of sexuality and same-sex marriage. Robinson's election caused a firestorm within some congregations of the diocese and at the national level, it prompted many conservative Anglicans to leave the Episcopal Church and form the Anglican Church in North America. The election of Katharine Jefferts-Schori as Presiding Bishop in 2006 prompted three dioceses, Quincy, Fort Worth, and San Joaquin, to leave the Episcopal Church. While Little opposed same-sex marriage and forbid them from occurring in the diocese, he remained within the Episcopal fold. As a compromise, he would eventually allow same-sex couples to marry outside the diocese and permit priests in the diocese to perform those rites. He reached out to liberals, even befriending Bishop Robinson, and agreed to provide pastoral care to some congregations who had opposed Robinson's election. Within the diocese, a number of parishes experienced losses as members left the church, but other parishes strongly affirmed gay rights and differed with the bishop's stand on same-sex marriages.
The third era of Little's episcopate, the Congregational Development era, began in 2007. Attendance trends in parishes throughout the diocese followed those of the national church as membership in many parishes decreased and in some, dwindled. Little sought to infuse them with new life through dynamic preaching and encouraging people to tell their own faith stories. He had inherited his first Canon to the Ordinary, David Seger, from his predecessor and acknowledged to Seger his appreciation for the continuity and knowledge he brought with his ministry. After Seger's retirement in 2007, Little called the Rev. SuzeAnne Silla as the new canon, blessing her extensive experience in congregational development with the Diocesan Congregational Development Institute (DCDI). The purpose of DCDI was to give clergy and laity across the diocese more confidence and skill in problem solving, visioning for the future, and conflict management. About 20 congregations took part, and it had the side-benefit of bringing leaders from different parishes together and fostering inter-parish relationships.
In 2013, Little articulated five imperatives for the diocese in using DCDI: Focus on Jesus; Think Biblically; Proclaim Good News; Feed people who are hungry; and Mentor young people. As the vision played out, some parishes began offering bilingual services while others sought new ways of meeting the needs of their communities.
One of the challenges faced by Little's episcopate was the dwindling membership of certain parishes and their inability to support a priest. Many priests were necessarily bi-vocational to support themselves, but the problem of clergy shortage became particularly acute in the Calumet area of the diocese, where some parishes were floundering and in danger of closing. A major success story was the Calumet Episcopal Ministry Partnership (CEMP), which first formed in 2010. Three congregations, St. Barnabas-in-the-Dunes, St. Paul's Munster, and St. Timothy's Griffith, came together in dialogue, and what emerged was a vision of one church in three locations, all sharing the same full-time priest. The program proved successful, and not only was a full-time priest, the Rev. Michael Dwyer, ordained in 2012 for the post, but three other part-time priests also signed on. In June 2015, St. Christopher's Crown Point joined the partnership, followed by two others, St. Stephen's Hobart and St. Augustine Gary, under Little's successor, Bishop Douglas Sparks.
Bishop Little announced his retirement effective 30 June 2016 and served as a consecrator of his successor. He and his wife Sylvia continued to live in Indiana and take up residence in Mishawaka. As his greatest overall goal, Little has said: "When I became bishop, I committed myself to helping the diocese become increasingly Christocentric; to helping every man, woman, and child in the diocese to speak openly of their relationship with Jesus; and to helping parishes to see the world beyond their doors as their mission field." The core values were the guiding principles of his tenure.
Source: Email message of Bishop Edward Little, August 2019.
Holy Eucharist and Ordination of Edward Stuart Little II ...18 March 2000
Pastoral Letter on Same Sex Marriage, 2012