Ever since the death of Fr. Arthur in 1989 we have discussed–at times more seriously than at others–the building of a new chapel to replace the aging quonset hut that has served for so many years. Several years ago we proposed the building of a new bell tower with the thought that this would be a discreet way to begin the whole chapel project. That idea bogged down as we failed to reach a solid consensus on both the style of the tower as well as it’s location. In retrospect it is not surprising that it would be difficult to come up with a plan for the bell tower before the chapel itself had been clearly visualized.

Now in the annual Chapter Meeting, the minutes of which are summarized in this newsletter, we have decided to proceed immediately with the new chapel itself and have set an ambitious, but we believe attainable goal of two years. We hope, in other words, to have the basic building erected and ready for use by Easter or Pentecost of the year 2000, even if some details may remain unfinished.

I am not ordinarily very fond new things or even of the word "new." My conservative personality is suspicious of something new and tends to equate it with strange, foreign and therefore a little threatening. There are also less subjective reasons to be adverse to "new". The word can often have about it the disagreeable air of something modish, fashionable, avant-garde. There is also present in our generation an inordinate attraction to novelty that is thoughtlessly dismissive of sound customs and traditions in the Church and in culture. If not eveything old is good then there is even less reason to believe that everything new is good. There is also the fact that claims to be new have so often been disappointing. How seriously do we take the label "new and improved" on the products we buy?

So it is that from time to time I must remind myself that new things are not all bad, that the concept of newness is even an important part of my Christian faith. My conservatism needs to be balanced with a respect for the Biblical concept of "new." In the Holy Scriptures newness is a divine property and is closely associated with the idea of holiness. New things not yet put to human use are especially fitting in the service of God, who as creator of all things is the definitive author of what is new. Thus to God are to be offered the first fruits of the land or animals that have never born the yoke or been worked. The ark is to be carried on a new cart. Christ’s body is laid in a new tomb. There is also an eschatological dimension to newness that relates it to God’s final salvation which will be like a new Exodus or even a new creation. This salvation will be celebrated with a new song. There will be a new temple in a new Jerusalem. Man will receive a new heart and spirit.

Newness is one of the special marks of the ministry and teaching of our Lord Jesus Christ whose uniqueness as the Son of God and the new Adam is already made evident by his being born of a virgin. Those who hear his preaching describe it as a "new teaching." When he reiterates the law of love on Maundy Thursday he calls it a "new commandment". He institutes the Holy Eucharist to be the "new covenant in his blood." At Pentecost the Spirit is poured forth anew as "another Paraclete," who causes the disciples to speak in new tongues. Baptism is a new birth of water and of the Spirit, and "if anyone is in Christ he is a new creation."

Newness is certainly an important part of the Christian Gospel. Here, however, there is no longer opposition between the new and the old, the traditional and the progressive. The newness of the Gospel message is in reality a renewal of God’s ancient plan and will for man from the foundation of the world. It is a recreation of the world and a regeneration of man, not a rejection or replacement of either. The newness of Christianity is a sharing in the eternal newness of God in whom nothing is ever old or time-worn, who is Lord of the age to come yet remains the God of Abraham, Isaac, and Jacob, and to Whom even the dead are alive.

It is in this sense that I would like to think of a "new" chapel. Not new for the sake of novelty or as a mere replacement for something old and worn out, but a newness that fulfills and brings to new life our past history and refreshes the tradition of worship we have now in our present chapel.

While we have not reached any final decisions yet regarding the shape of the new chapel, I have already shared my own vision with the members of the council to begin the process. I believe the best site is where the present chapel is located. It needs to be only modestly larger as a small increase in floor space will yield a large increase in seating capacity. If possible I would like to find a model or inspiration for our chapel from among the many small, old churches in Sweden. I have also suggested that as far as it is feasible at least a token amount of building material from our present chapel be salvaged and used in the new chapel so that the walls that once resounded with Fr. Arthur’s voice can be a part of the walls of the new chapel.

Our Lord in the Gospel recommends to his apostles that they be like "a householder who brings out of his treasure what is new and what is old" (Mat 13:52). This passage is also quoted by St. Benedict in the Rule. Perhaps our new" chapel can in many ways illustrate that principle. The new and the old are not opposed to one another, for in Christ all things are being made new. In each new generation of believers the ancient Christian tradition is revived through the renewing power of the Spirit.

Sincerely,
Fr. Richard G. Herbel