ETE Lent-Holy Week 2013

t h e e a s t t e n n e s s e e

EPISCOPALIANTHE JOURNAL OF THE EPISCOPAL DIOCESE OF EAST TENNESSEE / LENT - HOLY WEEK 2013

PHOTO: VIKKI MYERS

Convention Coverage Inside

w Bishop’s Address to Conventionw ‘Holy Currencies’ with the Rev. Eric Laww Reflections on Staying Connected to the Sacred

Staying Connected to the Sacred ...

Staying Connected to the Sacred. One of my fa-vorite writers used the phrase in a blog postnot too long ago and it has stayed in my mind.

Because that’s the quest isn’t it? That’s how wewant to live our lives – connected to the Sacred. Butwhat is the sacred? And how do we stay connectedwhen our attention spans are so short and it’s soeasy for us to slip away?

Lent and Holy Week are probably THE times forintentional focus on staying connected. There aremany paths to assist us, among them meditation,daily reflections, workshops, soup suppers, andeven fun activities like Lent Madness.

I wish I would meditate more and I receive reflec-tions in my e-mail inbox every day, but the one thingfor me that always seems to inspire a connectionwith God is nature in some form.

I’m lucky because outside my windows at workare views of sky, trees, grass, birds, deer andgroundhogs, of course the ubiquitous squirrels, andthe occasional feral cat. I am grateful for the giftand privilege of being in the midst of what I considerholy and sacred ground.

My husband and I live in a semi-rural area on aproperty bounded by mature woodland trees withan open yard scattered with bushes and trees thatis attractive to all sorts of wildlife. The area is also aconvenient place for people to abandon unwantedcats. Of course, some of those cats breed, so thereare feral and semi-feral cats who live in the neigh-borhood and who like to hang around our bird feed-ers.

Last year, in a particularly cold part of the year, Iput out food and water and one of these cats, abeautiful dark calico with green eyes, started com-ing for dinner. Then another cat, a black tom withbad eyes, came along, and then two other youngtwin female black cats started showing up this pastfall. I don’t know exactly when it happened, but I be-came friends with these feral cats and they all nowcome not just for food, but for companionship andpetting also – it turns out that they like to hang outwith people. They don’t like to hang with each other,though – so each one needs individual attention.One is acclimated enough to me that she let herself

be put into a cat carrier so we could take her to thevet for spaying. As time went by, my thought in culti-vating a relationship with these cats was that if theycould become used to people and even like (cer-tain) people, they could be adopted. But it turns outthat many don’t want black cats, so they’re stillhanging out at our house and I frequently have agroupie following me around when I am outside.

My father had a deep love and regard for animalsand nature that sustained a connection to creationin him, and I suppose I inherited my love for natureand animals from him.

I have a bond with the cats and love when onecomes running to me as I come down the stepsfrom our back door or as I get out of the car aftercoming home from work. I love when they nuzzle myhand looking to have their chins scratched or bumpup against my leg if I’m not quite fast enough withthe food in the morning. And I love when they standcontentedly purring while the top of their heads andback of their necks get rubbed. I love their individualvoices and their unique personalities. I am amazedat how they jealously guard their territory – notwanting any other cat to get attention when theythink it is their turn to be petted.

I’ve come to realize that these small interactionsI have out in nature, give me joy and are a gatethrough which I experience the presence of God. Itis sacred time when I am out tending to or just sit-ting with one of the wild cats outside on the backsteps, on the grass or under the trees. I am in holyspace – huge and wide, bounded by trees and skyand earth and cat food, with inhabitants I can’t allsee. I am connected with heaven and not just thefew cats who know me, but with all the living thingson the earth. I know I am a small part of a creationwith boundaries I can’t quite fathom but I know I be-long, just like the cats do, and I am comforted,grounded and intensely grateful.

As we approach the end of Lent and go into HolyWeek and Easter, let us know what you’ve foundthat keeps you connected with the sacred. Whereare your holy places? What are your sacred times?https://www.facebook.com/DioET or [email protected]

Vikki Myers

We’re getting back on track with our East Tennessee Episcopalian this year – four editions are plannedconnected to liturgical seasons. Some will be electronic-only editions, like this one, and some will beboth print and electronic. Electronic versions may be read on Android and iOS devices. A PDF copy willbe available for those who would like to print some or all of the content.The theme running through this issue is “Staying Connected to the Sacred” – whether gathering forshared learning and worship or practicing reflection and meditation. The edition begins with a recapof the diocesan convention held in February. There is inspiration to be found in the bishop’s address to convention and in material shared by the convention speaker, the Rev. Eric Law, on “HolyCurrencies.” Reflections by Pam Park, the Rev. Art Bass and Carol Mead of Forward Movement conclude the edition.

The Episcopal Churchin East TennesseeBishopThe Rt. Rev. George Dibrell Young, [email protected]

Diocesan House814 Episcopal School WayKnoxville, Tenn. 37932865-966-2110Web site: http://dioet.org

The diocese is in communion with:

The Episcopal Church Presiding BishopThe Most Rev. Katharine Jefferts Schori

The Anglican CommunionArchbishop of CanterburyThe Most Rev. Justin Welby

Member: Episcopal Communicators

On the web at:DioET.orgfacebook.com/DioET

The East Tennessee Episcopalian (USPS538-920; ISSN 103-2099) is a publication of the Diocese of East Tennessee. Periodical postage is paid at Knoxville, Tennessee for print edi-tions.

Publisher: The Rt. Rev. George D. Young, III

Editor:Vikki [email protected] Episcopal School WayKnoxville, Tenn. 37932865-966-2110

TO POSTMASTER AND READERS:FOR CORRECTIONS OF ADDRESS, EMAIL ADDRESS AND NOTICE OF DUPLICATE MAILINGS, PLEASE NOTIFY:

ETE Circulation Manager Lynn [email protected] Episcopal School WayKnoxville, Tenn. 37932865-966-2110

EPISCOPALIANt h e e a s t t e n n e s s e e

LENT-HOLY WEEK 2013

In this edition ...

Convention Recap

Bishop’s Address to Convention

Scenes from Convention

‘Holy Currencies,’ with the Rev. Eric Law

Diocesan Leaders Elected

2013 Diocesan Budget

Resolutions Passed

Staying Connected to the Sacred

Icons as a Spiritual Discipline, by Pam Park

Lent, by the Rev. Art Bass

Meditation for Palm Sunday

Meditation for Easter

Find a Church

Events and Opportunities

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On the cover: Delegates from St. Francis, Ooltewah, demonstrate what anoutward looking ministry in keeping with the convention theme, “Send UsOut with Gladness and Singleness of Heart” might look like. The Rev. EricLaw gave convention participants the exercise during the 29th Annual Con-vention of the Diocese of East Tennessee held in Knoxville in February.

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4 w East Tennessee Episcopalian, Lent-Holy Week 2013 http://dioet.org

29th Annual Convention Recap

Greeting and Introduction

Good Afternoon! Welcome to the 29th Annual Con‐vention of The Episcopal Churchin East Tennessee. Thank you for

being here. Thank you for sharing yourvaluable and precious time; please knowthat we do not take that lightly.

Our hope and expectation is that ourtime together will be valuable and pre‐cious as well.

Hopefully you know by now that ourtheme for this convention is “Send Us Out With Gladnessand Singleness of Heart.”

And also, as we spoke about a little bit last year, we havean ongoing vision for all of our conventions and that is thatit is to “celebrate, inspire, and equip.” So we hope all ofthose will happen in some form or fashion.

We have much to celebrate here in our life together asthe Diocese of East Tennessee, and we plan to highlight asmuch of that as we can in these next two days.

I’d like to begin by saying a very special thank you to thewonderful, gifted, committed staff that I work with. Theyare: Stephen Askew, Mary Berl, Herb Berl, Rick Govan, AlexHaralson, Brad Jones, Lynn Lazlo, Vikki Myers, and LauraNichols.

These are great, faithful people committed to you, toyour congregations, to the work of the church. They'reworking hard to make me look good, and I'm thankful tothem and for them.

Thank you also, especially – to each of you – the leaders,the people, the clergy in our parishes. This is where the rub‐ber hits the road, where the true, every day, basic ministryhappens, and none of us forgets that for a second.

You do it well, and you do it energetically and imagina‐tively.

You are an exceptionally healthy, vital, and Spirit‐filleddiocese, a gift to all of East Tennessee and the broaderchurch and the world, and to me.

Thank you for being who you are. Thank you.As I said, we have much to celebrate in the diocese, and

we’ll be seeing and hearing about many parts.You’ll hear about our vital Youth Ministries, about our in‐

credible Campus Ministries, about Southside Abbey – oneof our newest ventures, about our many Jubilee Centers –there are twelve of them!

You’ll hear about Grace Point – which is one of our mostvaluable and exciting resources. We have a new Executive

Director, the Rev. Brad Jones, who comes to us with a life‐time of powerful camp experience.

I’m grateful to several other special groups as well – tothe Commission on Ministry, to the Committee on Inclusiv‐ity, to the Same‐Sex Blessings Task Force, the newly organ‐ized Young Adult Task Force, the community of YouthLeaders, and the soon‐to‐be‐meeting community of SeniorWardens.

There are many, many other groups and people I couldexpress my gratitude for, but I have much to say and wedon’t want to be late for lunch, do we?

AddressOur Eucharistic Liturgy is amazing, isn’t it?w We gather – with a parade and song.w We acclaim God as holy and trinity.w We sing a hymn of praise.w We hear stories from Scripture, and brilliant, inspiring

reflections on Scripture (that’s the sermon in case youdidn’t catch that part).

w We proclaim our faith in an ancient creed.w We pray for the Church, for our country, for the welfare

of the world, for the concerns of the local community,for those who suffer, and those who have died, alongwith thanksgivings for the blessings of this life.

w We confess our brokenness, and we hear of God’s for‐giveness for us.

w We share the Peace of God with one another.w Then symbolically we offer ourselves – in gifts of

money, music, bread and wine.w We hear the stories of God coming to us in the person

of Jesus; of Jesus’ life, death, and resurrection – of aholy meal he shared with his friends.

w We pray that God will bless the bread and wine and us,that all may become the Body and Blood of Christ.

w Then we receive that body and blood.And then what do we do?w It’s the end of liturgy, after communion – there is a

prayer. And it goes by one of most unimaginative titlesof liturgy I’ve ever heard: The Post Communion Prayer.

In this prayer we pray for two distinct things – we say toGod “Thank you for feeding us” and we pray that God willSEND US OUT – to love and serve God.

This isn’t just a prayer that comes after communion; it’s aPrayer of Thanksgiving and Mission! We’ve been fed andnourished and empowered and so we pray, Send us out!Send us out!

So – what are we being sent out to be and to do?In his book called, The Once and Future Church, Loren

Mead talked about the “mission field.” He said that begin‐

Bishop’s Address to Convention[Click for video of the bishop’s address]

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http://dioet.org Lent-Holy Week 2013, East Tennessee Episcopalian w 5


PHOTOS: BILLY TILLER, DON MYERS, VIKKI MYERS

SCENES FROM CONVENTION

ning with the earliest followers of Jesus in the first few cen‐turies, it was illegal, and unacceptable and sometimes pun‐ishable by death to be a Christian. So if that’s the case,where is the mission field? It’s everywhere! It’s everywherethey lived, and moved, and had their being.

And then – and here’s a little history lesson for you –about the Fourth Century – along comes Constantine – andover a period of time, Christianity becomes the official lan‐guage of the Roman Empire – so all of the western world isChristian. Sort‐of. If that’s the case, if everybody is Christian,then where is the mission field? It becomes places far away,doesn’t it? People who are different from us. People of dif‐ferent colors and languages. People in far away places likeAfrica and Asia, and other places where they haven’t heardof Jesus. In that setting, the mission field is “Somewhereelse.”

And that idea persists even today, doesn’t it? If you thinkof a Missionary, don’t you think of someone who goes tosome faraway place?

Well, Mead’s point was as much as we may think or wishthat we live in a Christian world, we don’t! So – the missionfield – once again – is right outside our doors – out there,it’s everywhere we live and move and have our being.

In a new book called, People of the Way – RenewingEpiscopal Identity, (which is a wonderful book I encourageall of you to read) Dwight Zscheile describes how The Epis‐copal Church was once essentially the established church ofthe United States, but it no longer is.We were once the church of presi‐dents, of most elected leaders, of cap‐tains of industry, of all kinds ofpowerful people – and what wethought and spoke and said was cul‐turally important. It no longer is. Noone outside of our group much careswhat The Episcopal Church has to sayabout much of anything. And theycertainly don’t join our church be‐cause it’s the “thing to do” for up and coming people.

So, simply – we can’t assume that people are eager tojoin our great church; we can’t sit by waiting for them tocome to us. Which is exactly why we pray, “Send us out!”

There is much talk these days about the “Nones” (AndI’m spelling that n‐o‐n‐e‐s, not n‐u‐n‐s – though there’s a lotof talk about those kind of nuns, too). But the Nones (n‐o‐n‐e‐s) are those who are “religiously unaffiliated.” They don’tattend religious services; they don’t have any religious pref‐erence, though half of this group still says they believe inGod or understand themselves to be spiritual.

The latest Pew Research says that twenty percent of theUS population is Nones – twenty percent of the entire pop‐

ulation! And of those under thirty, fully one‐third areNones. A third of the people in our country – that is a LOT ofpeople.

In her newest book, Christianity After Religion, DianaButler Bass writes:

Whatever else may be said of this group, they are pro‐foundly disappointed in religion, in religious ideologies, andin religious organizations as they currently exist. In a 2004Barna survey, they found that young adults who are outsideof the church hold intensely negative views of Christianity:

w 91% see Christianity is “anti‐homosexual”w 87% say Christians are “judgmental”w 85% accuse churchgoers of being “hypocritical”w 72% (almost three‐quarters) say that Christianity is“out of touch with reality.”w Only 41% think that Christianity seems “genuine orreal” or “makes sense.”w And only 30% (less than a third) think that Christianityis “relevant to your life.” (p. 86)Those are scary numbers. And that was almost ten years

ago!She’s speaking particularly about young adults, but

I’m sure this can just as easily describe most adults, Basswrites:

They have evidently heard that Christianity is supposedto be a religion about love, forgiveness, and practicing whatJesus preached and that faith should give meaning to real

life. They are judging Christianity on its own teachings andbelieve that American churches come up short. Thus, theirdiscontent may reflect a deeper longing for a better sort ofChristianity, one that embodies Jesus’s teaching and life in away that makes a real difference in the world. (p. 87)

I don’t know about you, but I would say that THAT is ourmission: to be the “sort of Christianity that embodies Jesus’teaching and life in a way that makes a real difference in theworld.”

We have all the tools to be this kind of Christianity, everysingle one.

But we have a lot of work to do.



Bishop continued from page 4

The primary agenda is cultivating community,listening to people’s stories and dreams, andbeginning to share life together.

– From Dwight Zscheile’s book “People of the Way - Renewing Episcopal Identity.”

“

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PHOTO: DON MYERS

‘Holy Currencies’for Sustainable Missional Ministry

One of my calls to ministry is to make thingswork,” the Rev. Eric Law said in his introduc‐tion to the convention. “I was a computer sys‐

tems designer; in that role I solved problems and madethings work. So for most of my ministry, I take problemsthat I see and I try to create solutions.”

Law said he had noticed a problem a few years ago inhis diocese (the Diocese of Los Angeles). A string ofspeakers had been invited to talk about and inspirethem to be missional, but a follow‐up survey showedthat more than half of the churches were struggling fi‐nancially or struggling to move their churches toward

missional thinking.“Because half of my churches were saying they were

struggling with financial problems, I started talking tothe ‘sustainable people’ who are usually money people– who don’t talk missional. And I talked to the missionalpeople – they’re the ones doing really cool stuff likemeeting in the local pub and whose churches havestuffed chairs and coffee and talk about Jesus – but theydon’t talk about sustainability.

“One of the most asked questions of bishops when Itravel around is how can make all of these cool, mis‐

“

The Rev Eric law charmed, engaged and challenged delegates at the 29th Annual Convention of the Diocese of East Ten-nessee, interweaving the convention themes with” Holy Currencies,” from his soon-to-be-published book of the same title.

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I recently heard an illus‐tration that’s been veryhelpful to me. I think theperson was actually specifi‐cally talking about liturgy,but the illustration was thatwe are to be more like thecrew on a cruise ship, thanpassengers on a luxury liner.

In terms of liturgy, thepoint is that we are activeparticipants, working – notpassive people being enter‐tained. And God is the audi‐ence in the liturgy, not us.

The bishop stopped toplace a boat on the lectern,a vessel named “TheChurch.”

Here’s our new identity –our mission – which is whyyou have freighter ships onyour tables.

We are the crew on thefreighter ship which is TheChurch. We’re active partici‐pants – we’re making thisship go, we’re not passivepeople waiting to be enter‐tained. I’m sure most of youhave heard the image beforeof the “ship” – of the churchas the “ship of salvation?” That’s why many churches’ ceil‐ings are shaped like the hull of a boat, and the main part ofthe church is called the “nave.”

And have you heard that saying about ships – that theywere made – not for the safe and quiet of the harbor, butfor the wild and sometimes treacherous open seas. That’sour call, that’s our mission.

So I want to share with you now an inspirational pieceabout leadership, called “the Shirtless Man video,” aboutstarting a “movement.” Please watch the screens.

Hopefully you heard the narrator in the video say, “Thebest way to start a movement is to courageously follow andshow other followers how to follow.”

And he said, “When you find a lone nut doing somethinggreat, have the guts to be the first person to stand up andjoin in.”

The key words here – not “nut” – though we have plentyof those, but COURAGE, FOLLOW, GREAT, GUTS, STAND UP,JOIN IN.

So – how do weknow when we are ontarget? How do weknow when we’re hit‐ting the mark?

Well, there’s theBaptismal Covenant.We renew it severaltimes each year. It’s ba‐sically the “position de‐scription” for living aChristian life, and as weparticipate in that, wesay after each petition,“we will with God’shelp.”

Then there’s an‐other tool. It’s calledthe “Five Marks of Mis‐sion.”

The Mission of theChurch Is the Missionof Christ

And they are:w To proclaim the

Good News of the King‐dom

w To teach, baptizeand nurture new be‐lievers

w To respond tohuman need by lovingservice

w To seek to transform unjust structures of societyw To strive to safeguard the integrity of creation and sus‐

tain and renew the life of the earthThese are active words and concepts; they’re about

doing and about working in the world. They’re about livingan active Christian life – not just on Sunday mornings, notjust on the church grounds, but always and everywhere.We’re part of a movement, we’re active, we have courage,we have guts. This is what mission is all about.

We’ve made posters for each parish and worshippingcommunity with our convention logo and with the FiveMarks of Mission. These posters are really nice. And thoughthe gift of grace from God has no strings attached – thesegifts actually have strings attached. We ask that theseposters be displayed in an open and visible place in yourparish, in your church, so that people can see them, andknow what the Five Marks of Mission are. So, is it a deal?Open and visible place? Good.


Convention logo designed by Carolyn Dean, Rice DeanGraphics, parishioner of All Saints, Morristown.


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The first Mark of Mission, as you’ll see, is “to proclaimthe Good News of the Kingdom.”

That sounds like evangelism. Oh no!We Episcopalians are uncomfortable with that word,

aren’t we? Kind‐of makes the hair on the back of our necksstand up, doesn’t it?

After all, we think, but would never say out loud, “that’swhat other, less sophisticated Christians do.” We have theBook of Common Prayer!

Well – guess what? We do it too. It may look differentthan others, but we proclaim the Good News in lots of pow‐erful ways.

We even evangelize!It’s about the mes‐

sages we give, it’s aboutthe ways we live.

But it needs to be ac‐tive, not passive.

Remember, we’re thecrew driving this ship!

And here’s more goodnews. As Eric Law writes, it’s about listening, and it’s aboutstory‐telling. It’s NOT about convincing or arguing or shout‐ing or strong‐arming. We don’t do those things.

I read in Dwight Zscheile’s book about a practice I hadn’theard of before. It’s called “plunging.”

Plunging, he said, and I quote, is “the practice of inten‐tional relationship development with diverse neighborsthrough relying on their hospitality.” (p. 81)

This sounds like one of the many, many cool things thatthe folks at Southside Abbey in Chattanooga are doing and

you’ll hear more about that soon!Zscheile writes,This often begins informally, with Christians striking up

conversations with neighbors at a bus stop or some otherpublic place. Rather than invite the neighbors to come tosome event or program at the church, they seek to be in‐vited to accompany those neighbors to their gatheringplaces. (Think coffee shops, the gym, places you have lunch.)

The primary agenda is cultivating community, listening topeople’s stories and dreams, and beginning to share life to‐gether. (p. 81)

This kind‐of reminds me of how some church groups take“mission trips” where they, or we – the privileged people –

go to help the poorpeople. And often,there’s no attempt atbuilding relationships.What if the core of ourmission trips was tomeet people, to listento them, to under‐stand what their lifeand their culture is

about? That is mission!He describes how members of the Dutch Reformed

Church in South Africa came to plunging. These people, thischurch, were essentially the face of apartheid, and whenapartheid was abolished – they sought reconciliation andrelationship with other people. God bless them! They hadto be the learners, the listeners, not the patrons who weretaking care of everything and everybody.

Like them, we can no longer be a church that simply

Bishop Young presents thefirst-ever “plunging award”to the Rev. Bob Leopold forhis work with SouthsideAbbey.“Plunging is “the practiceof intentional relationshipdevelopment with diverseneighbors through relyingon their hospitality.”– Dwight Zscheile in Peo-

ple of the Way – RenewingEpiscopal Identity. “Thissounds like one of themany, many cool thingsthat the folks at SouthsideAbbey in Chattanooga aredoing,” – Bishop Young

PHOTO: BILLY TILLER



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What if we saw guests who come toour churches as people bringing Godto us, and not simply potential giversand hands to share in our chores?

– Bishop Young “


BISHOP AND COUNCILElected: Ms. Jan Lewis, parishioner, St. John’s Cathedral, Knoxville(2016); the Rev. Lou Parsons, rector, St. Francis, Ooltewah (2016); theRev. Paige Buchholz, rector, St. Joseph, Sevierville (2016).Continuing members: Mr. Ervin Dinsmore, parishioner, Good Samaritan,Knoxville (2015); the Rev Jay Mills, rector, St. Paul, Kingsport (2015);the Rev. Andy Olivo, curate, St. Paul, Chattanooga (2015); the Rev.Michelle Warriner Bolt, non-parochial (2014); Mr. Jon Hermes, parish-ioner at St. Timothy, Kingsport (2014); Mr. Henry Lodge, parishioner atChrist Church, South Pittsburg (2014). Continuing members: The Rev. Michelle Warriner Bolt, non-parochial(2014); Mr. Jon Hermes, parishioner at St. Timothy, Kingsport (2014);Mr Henry Lodge, parishioner at Christ Church, South Pittsburg (2014);the Rev. Wil Keith, assistant, Good Shepherd, Lookout Mountain (2014);Ms. Arline Caliger, parishioner, St. Francis, Ooltewah (2013) and Mr.Cameron Ellis, parishioner, St. Stephen, Oak Ridge (2013).

STANDING COMMITTEEElected: Elected for full terms: The Rev. Joe Minarik, rector, St. Francis,Norris (2016); Ms. Christopher Robinson, parishioner, Good Shepherd,Lookout Mountain (2016).Continuing members: The Rev. Taylor Dinsmore, assistant, Good Samar-itan, Knoxville (2015); Mr. Jim Shearouse, St. Alban, Hixson (2015); theRev. Peter Keese, president of Standing Committee, supply priest atChrist Church, Rugby (2014); Ms. Andrea Odle, parishioner at St. Paul,Chattanooga (2014), Ms. Christopher Robinson, parishioner at GoodShepherd, Lookout Mountain (2013); the Rev. Scherry Fouke, rector atAll Saints, Morristown (2013).

DEPUTIES TO THE 2012 GENERAL CONVENTION OF THE EPISCOPAL CHURCH (serve until deputies elected at 2014 convention)

Clergy order: The Rev. Hendree Harrison, rector of St. Paul, Athens, seat1; the Rev. Cal Calhoun, rector of Good Samaritan, Knoxville, seat 2; theRev. Maggie Zeller, rector, St. Christopher, Kingsport, seat 3; the Rev.

Suzanne Smitherman, assistant at St. Paul, Chattanooga, seat 4; theRev. Leyla King, rector at Thankful Memorial, Chattanooga, alternate 1;the Rev. Peter Keese, supply at Christ Church, Rugby, alternate 2; theRev. John Talbird, non-parochial, alternate 3; the Rev. Chris Harpster,deacon at St. Paul, Kingsport, alternate 4. Lay order: Ms. Lynn Schmissrauter, parishioner at St. Timothy, SignalMountain, seat 1, chair; Mr. Henry Lodge, parishioner, Christ Church,So. Pittsburg, seat 2; Mr. Mike Keene, parishioner at Resurrection,Loudon, seat 3; Ms. Jennifer Dunn, parishioner at Good Samaritan,Knoxville, seat 4; Mr. Erik Broeren, parishioner at Grace Church, Chat-tanooga, alternate 1; Mr. Matt Farr, parishioner at Good Shepherd,Lookout Mountain, alternate 2; Mr. James Johnson, parishioner atChrist Church, Chattanooga, alternate 3.

COMMISSION ON MINISTRYApproved by convention: The Rev. John Mark Wiggers, rector at St.James, Knoxville (2016); the Rev. Kay Reynolds, associate at St. Luke,Knoxville (2016); the Rev. Claire Keene, rector at Resurrection, Loudon(2016); the Rev. L. Gordon Brewer, deacon at St. Christopher, Kingsport(2016); Ms. Lynn Schmissrauter, parishioner at St. Timothy, SignalMountain (2016).Continuing members: Mr. Bert Ackermann, Ascension, Knoxville (2015);Dr. Elsbeth Freeman, parishioner at St. John’s Cathedral, Knoxville(2015); Ms. Merilee Milburn, parishioner, Grace Church, Chattanooga(2015); the Rev. Suzanne Smitherman, assistant at St. Paul, Chat-tanooga (2015); the Rev. Maggie Zeller, rector at St. Christopher,Kingsport (2015); The Rev. Brett Backus, associate at Ascension,Knoxville (2014); the Rev. Chris Harpster, deacon, St. Paul, Kingsport(2014); the Rev. Hendree Harrison, rector at St. Paul, Athens (2014);Ms. Jennifer Paden, parishioner at St. Peter, Chattanooga (2014); Ms.Kennetha (Kenny) Zitt, parishioner at All Saints, Morristown (2014).

looks for people “like us.” Our challenge is to go out and findout for ourselves what God is busy doing in our neighbor‐hood.

Our mission isn’t just to get “butts and bucks” in thechurch. It’s much bigger than that!

So this idea of “plunging” challenges us to do one of ourvery favorite things: CHANGE!

To re‐think some things.To listen.To be vulnerable, to risk.Maybe even to dance with some shirtless guy – as long

as we don’t have to take off our shirts!So here are some ideas for us to consider:What if Bishop and Council was about visionary leader‐

ship? What if that was their main goal?What about our vestries? What if they saw that as their

main goal, not spending so much time talking aboutmoney?

What if we sat in different pews on Sunday? I know, gonefrom preaching to meddling now, right? “No, I can’t dothat!”

What if we sought out people different from us and in‐vited each other to tell stories?

What if we went to neighbors and introduced ourselves,asked what we can do, what keeps them awake at night, askthem how we might pray for them?

What if we saw guests who come to our churches aspeople bringing God to us, and not as simply potentialgivers and hands to share in our chores?

What if we selected young people, new people, differentpeople to our vestries, not simply those on their fourth, fifthor sixth time around? Meddling again, I know.

How about this? What if – when we hear challenging



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ELECTIONS OF DIOCESAN LEADERSHIP

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The 29th Convention of the Diocese of EastTennessee adopted an annual budget of

$1,802,613, an increase over the 2012 budget, dueto the willingness of all of our congregations to par-ticipate fully in the life and ministry of our diocese.

There are two areas of special note: Increasedlevels of support from our congregations this yearallow placement of all four of our graduating semi-narians in this diocese, and we were able to bringcampus minister support up to a more equitablelevel.

u

2013 DIOCESAN BUDGETideas like these – we think about the possibili‐ties first, and not about the practical argu‐ments against?

I wonder how many of your friends, class‐mates, children, parents, grandchildren, col‐leagues, neighbors are engaged in a religiouscommunities? And I wonder if you know howmany are not. So why aren’t they?

What if we asked them about it – askedthem about it and then listened without judg‐ing, without lecturing, without frighteningthem? What if we were really interested andcurious about this? How might this make a dif‐ference?

What if we decided to do something reallyawesome?

Here’s the “Kid President” in a video to helpus think about that.

The “kid” talks about creating something,about getting the whole world to dance.

That’s what I call gladness and singleness ofheart!

The Gospel is not boring – even though somany people see us Christians acting like it is.It’s Good News! It’s Good News of hope, ofnew life, of forgiveness, of joy!

We can always use more gladness and sin‐gleness of heart, can’t we?

So, those of you who have been around TheEpiscopal Church for a number of you years –you might remember when we introduced the“new” Prayer Book – which is now forty some‐thing years old. There were lots of changes inthe liturgy. And one of those changes was theaddition of the dismissal at the end of theservice. Using the previous Prayer Book, thetradition in the parish where I was attendingwas after the procession ended and after the

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final hymn was sung, everyone sort‐of fell to their knees forquiet prayers, stayed there for a moment, and then thepostlude started and everyone got up and left.

When we introduced the dismissal, guess what hap‐pened? We heard those words, “Go in peace to love andserve the Lord” and people dropped to their knees! It’sridiculous!

When we hear those words, we should be rushing outthe doors!

We’ve been dismissed – we’ve been literally “sent out!”So – when we are sent out – to love and serve the Lord –

let’s go!The mission field out there awaits us!Let’s get this ship plunging and dancing and rocking!Let’s make our mark – five marks – a thousand marks –

on the world.Let us pray.Almighty and ever‐living God, source of all wisdom and

understanding, be present with us as we gather as the Epis‐copal Church in East Tennessee – for the renewal and mis‐sion of your Church. Teach us in all things to seek first yourhonor and glory. Guide us to perceive what is right, andgrant us both the courage to pursue it and the grace to ac‐complish it; through Jesus Christ our Lord. Amen.

Now let’s go! n




TRUSTEE, UNIVERSITY OF THE SOUTHElected: Ms. Lee Phillips, parishioner, St. John, Johnson City (2016).Continuing members from East Tennessee: Mr. Chris Cone, parishioner,St. Andrew, Maryville (2015); the Rev. Taylor Dinsmore, assistant at GoodSamaritan, Knoxville (2014).

GRACE POINT CAMP AND RETREATCENTER BOARD OF MANAGERS

Appointed for full terms: Mr. John McElroy, Parishioner at Ascension,Knoxville (2016); Mr. Ariel Wingerter, parishioner, St. James, Knoxville; Mr.Matt Harbison, parishioner, St. Peter, Chattanooga.Continuing members: The Rev. Robert Childers, rector, Good Shepherd,Lookout Mountain (2105); Ms. Sarah Vann Fishburne, parishioner, St.Paul, Chattanooga (2015); Mr. Mike Gray, parishioner at Thankful Memo-rial, Chattanooga (2015); Mr. Zack Nyein, chaplain, Project Canterbury(2105); the Rev. John Mark Wiggers, rector at St. James, Knoxville (2015).

DISCIPLINARY BOARDElected: The Rev. Brad Weeks, deacon at Grace Church, Chattanooga(2016).Continuing members: Ms. Lida Barrett, parishioner at Ascension, Knoxville(2015); the Rev. Craig Kallio, rector at St. Stephen, Oak Ridge (2015); the

Rev. Art Bass, deacon at St. Luke, Cleveland (2015).Mr. Bill Wilcox, parish-ioner at St. Stephen, Oak Ridge (2013); Ms. Mary LeMense, parishioner atAscension, Knoxville (2014); the Rev. Jay Mills, rector at St. Paul,Kingsport (2014). The bishop will appoint a member for Bishop and Coun-cil approval for any additional needed members per diocesan Constitutionand Canons.

OFFICERS (elected annually)Secretary of the Convention: The Rev. Canon Stephen Askew of thediocesan staff. Assistant Secretary: Ms. Laura Nichols of the diocesan staff.Treasurer: Mr. Bill Selden, parishioner at St. James, Knoxville. Assistant Treasurers: Mr. Joseph Bacon, parishioner at St. John’s Cathedral, Knoxville; Ms. Merry Keyser, parishioner at St. Stephen, OakRidge.Chancellor: Ms. Sarah Sheppeard, Esq., parishioner at Good Samaritan,Knoxville.Vice Chancellors: Mr. Thomas Peters, Esq., parishioner at St. Timo-thy, Kingsport; the Hon. Neil Thomas and the Hon. Marie Williams, parish-ioners at St. Paul, Chattanooga; Mr. Chris Cone, parishioner at St. Andrew,Maryville. Registrar: Ms. Mary Berl of the diocesan staff.

ELECTIONS OF DIOCESAN LEADERSHIP continued from page 10

T he diocese in convention passed a “Prison Inmate VisitationResolution,” requesting that the Governor and the General

Assembly of the State of Tennessee assure that contact visitationwith prison inmates remains available for their family members,the clergy and lay visitors and that worshipping with inmates in thestate prisons of Tennessee is conducted in accordance with thespirit of the Family Visitation and Crime Reduction Act of Ten-nessee in order to “enhance, improve and encourage visitation”and to have contact visitation in the spirit of Christian principles.The resolution offers additional support for “Christian Responsibil-ity for Those in Prison,” a resolution passed at the 2012 conven-tion.

Resolutions changing the diocesan Constitution and Canonswere passed relating to the “Method of Selection of and Terms ofVestry Members.” The resolutions addressed two problems: exist-ing parish practices inconsistent with the Canons of the diocese,and the difficulty of finding parishioners willing to stand for elec-tion for a variety of reasons. The Constitution and Canons now saythat vestry members may be “elected” or “selected.” (They previ-ously said “elected” only.”) A second change requires that at leastone year pass before a vestry member may be re-elected or re-se-lected following three consecutive years of service on a vestry.

The full text of all of the resolutions may be found athttp://www.dioet.org/2013-diocesan-convention2.html.

RESOLUTIONS PASSED

sional ministries sustainable?” Law said. “Who is going to payfor you to go and talk about Jesus in the local pub – that is thequestion. I put the two together and asked what would a min-istry that is both missional and sustainable look like? And, howdo you do that if talking about it doesn’t seem to have mucheffect. What needs to happen?”

Law began a three-year journey to explore what he couldoffer in processes and concepts that can move a local commu-nity toward missional thinking – and toward combining “mis-sional” and “sustainable.”

He developed a model of “holy currencies” to help leadersshift from being in survival mode to being outward-looking cre-ative leaders. He said, “The concept is thinking about otherthings besides money, and in addition to money, as curren-cies.”

“What does currency do?” he asked. “It exchanges forthings – money is just a piece of paper or number on a TVscreen – it has no value until you exchange it into somethingelse,” he said.

Law used an graphic of six currencies flowing in a “Cycle ofBlessings.” (See graphic at right.) He said that the currencies ofrelationship, truth and wellness are often neglected factors inthe cycle.

“Why do a lot of leaders speak about relationship?” heasked. “Because that is the fundamental shift we need to makein the way we think about ministry today.”

Law said that most of the churches that are sustainable andmissional don’t talk about money. They talk about relation-ship. They talk about speaking the truth in the community.They talk about providing wellness in the community. Andthen, they say, money will flow – it’s never a problem.

He said that unsustainable missional churches are only onthe left side of Cycle of Blessings – using the currencies of Timeand Place and the Currency of Money (see graphic at right).Law said that a very simple shift in thinking is needed. “Justshift a little bit to rethink your ministry – add a relational ele-ment,” he said.

“Martha” and “Mary” Models of MinistryLaw asked participants to read Luke 10:38-42, the story

about Martha and Mary, then to Look at the difference be-tween the “Martha” and “Mary” ways we approach ministry.

The Martha approach is the goal driven, task driven, linearapproach to ministry. We do one thing at a time and it’s abouttalking, it’s about convincing, it’s about doing and it’s aboutgiving instruction. A task-driven Sunday morning looks like this:the Ushers job is to get you to your seat, shut-up, wait for themusic to start – their job is done. The choir? Choir memberssay, “Sorry, I can’t talk to you I have to go rehearse then I haveto go sing this beautiful anthem and then I’m done.” Thepreacher has to create the sermon – to “do” the sermon. So

http://dioet.org Lent-HolyWeek 2013, East Tennessee Episcopalian w 13


‘Six Currencies for a Sustainable Ministry’

Currency of Time and PlaceChurch or other property owned and used by thechurch. Also includes the time of paid and volun-teer staff, church members and church leaders.“You might have a beautiful church but if you onlyuse it three times a week you are not maximizingthat currency,” Law said.

Currency of MoneyAn accepted medium of exchange, also a measureof value or means of payment.

Currency of RelationshipInternal relationship networks of members, lead-ers, ministries, as well as denominational organiza-tion and structures. External networks includeconnections with church leaders and memberswith multi-ethnic individuals, people in need, busi-nesses, non-profits, schools, civic organizations,hospitals, other churches and denominations, etc.

Currency of TruthThe articulation, acceptance and integration oftruth told from the different perspectives of individ-uals and groups – both internally and externally.

Currency of WellnessThe state of being healthy. Includes physical, social,economic, ecological and spiritual health. In sus-tainable wellness, resources (financial, natural andhuman) flow and regenerate.

Currency of Gracious LeadershipAbility to use tools and skills to create gracious envi-ronments. Reflects mutually respectful relation-ships and desire to discern truth across ethnic,sexual orientation, gender, class and political differ-ences.

=> Purchase Eric Law’s book, “Holy Currencies”from Chapter & Verse, the diocesan bookstore, 865.966.2912.

Currencies continued from page 7

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we “do” the sermon we “do” the music andwe even “do” the peace. “We even stop thepeace,” Law said, “we have other things to do– you can’t hug each other too much.”

A feeding program that’s goal-driven lookslike this, Law said. “We’ve got all the food do-nated, we’ve got all the volunteers to put thefood together and put it bags, we line peopleup we give them the bags, we say ‘bye,’ weget cleaned up – we’re done. Many churchesdo this – it’s the good Martha way.”

Law said that a relational-driven, Mary-type program approaches in circles and spi-rals. “How do you build a relationship?” heasked. “You have to meet a person a fewtimes, and start talking with them. The firsttime I meet you, I know your name. The sec-ond time, I know a little about you and youknow a little bit about me – it’s about listening, building trust,making connection, story-telling rather than giving instructions.”

A feeding program that’s relational may look like this: Whenpeople come in, you say, “Let’s all go clean up, disinfect ourhands, and, “Here’s all the material we’ll use to make the mealtogether.” As we’re making the meal, we get to know eachother, then we consume it together at table.

A participant in a Diocese of Texas workshop discussing thistopic suggested a cooking class – then when a bag of food isgiven, people would know what to do with it. The cooking classwould pair a parishioner cooking with someone who came toget food and in the process, they would learn and get to knoweach other.

Law related his experience of going to Jon Bon Jovi’s “SoulKitchen” restaurant in New Jersey. “When you go into thisrestaurant, they ask you what you want – there are no prices onthe menu – it’s a full restaurant with napkins on the table, realknives and forks and plates, and after you finish eating they giveyou a card that says this meal was worth $10; give what youcan. Any more you give beyond $10 will offset other people’smeals. If you don’t have money, don’t worry, fill out this form,work a few hours and you can use that as job training with ourprofessional chef,” he said.

“So there I was, I went to this restaurant and I saw the richand the poor sit together at a meal, and I said, “Is this not theKingdom of God? And it’s a rocker who opened it up. I askedwhy aren’t churches doing this? They’re serving the same func-tion of feeding the hungry and the poor. What more does thatexchange into – it’s relationship and truth. So it takes a littleshift,” Law said. “Take one of your ministries and make it rela-tional focused – what would that look like?” he asked. n


Currencies continued from page 13


The Rev. Eric Law leads an exercise using colorful 3 x 5 cards, instructing convention participants to“give until you have less than your neighbor.” May-hem ensued as folks gave whole cards, or pieces ofcards, to everyone they encountered as they walkedaround the room, asking each other, “How much doyou have?” One participant said, “I believe in it [theconcept], but it’s not the American way.” Ending theexercise, Law asked, “What did you notice?” Thegroup answered, “It keeps coming back.”

PHOTO: VIKKI MYERS

PHOTO: DON MYERS

Relationship Before BeliefThe younger generation wants to belongfirst. What does that mean? They wantrelationship first.

The important first question is how doyou relate – how do you belong to eachother? We often want to make sure “Doyou believe what we believe?” Then wewant you to behave like we do – andthen you will belong. That’s what confir-mation class and the inquiry class isabout.

The whole concept of membershipneeds to be rethought. The big questionis, “Can someone belong without beinga member of the church?” The answer isyes – there are churches that have fig-ured this out – the moment you walk inyou belong. But you’re not a memberyet – that’s a separate thing.

AuthenticityKnow who you are – we have to be au-thentically who we are as Episcopalians.And expect them – the other – to be au-thentically themselves.

No longer expect people to look like wedo, behave like we do – but that doesn’tmean we’re going to lose who we are –that’s the paradox of this. This genera-tion wants to be real; they want to betruthful about who they are. They alsowant you to be real. They want you tobe authentically Episcopalian.

Bob Leopold said about SouthsideAbbey, “We are true to being Episco-palian – this is our treasure – this is whowe are.” Our goal is to be authenticallywho we are and at the same time allow-ing those who found us to be authenti-cally who they are.

Power SharingLearn how to share power. The momentthis generation walks into a church andruns into someone telling them what todo, what to believe – out they go. Theydon’t trust centralized power. A great ex-ample of this is Wikipedia – everybodyputs their in own piece, then the truthand the final definition of a termemerges out of it. That’s what this gen-eration means by sharing power. Youhave to figure out how to build relation-ship first, not tell them what they shouldbelieve and how they should behave inorder to be member of this church.

You’ll still be the priest. We all have ourroles. Coming with those roles are au-thorities – I’m not asking you to givethose up. I’m asking you, before you ex-ercise your authority, to share thepower.

Three Generational DifferencesWhat does a younger generation expect?

– Notes from presentation by the Rev. Eric Law



Icons as a Spiritual Discipline

Surprising as it may sound, Lent is probably my favorite season of the church year. Why?In Lent we are invited to enter into a time of introspection and contemplation on our spir‐itual journey. The Christmas decorations have been packed away and the Easter Bunny

has not yet appeared on the horizon. On February 10, the last Sunday of Epiphany, we encoun‐tered the Light of Transfiguration on the mountaintop and now we begin the journey toJerusalem, to the cross, and beyond to the joy and glory of Easter.

As a spiritual director, I see Lent as a time that, even though our lives in the world may be verybusy, we are called to set some time apart, to approach our spiritual lives with more intention,and to remember that we are God’s children, created in God’s image.

This season of the church year is also a time when many of us take up spiritual disciplines or pos‐sibly add to our regular spiritual routines. Discipline in the spiritual sense means “to train.” Byopening ourselves more and more to the presence of God through our spiritual disciplines, weenlarge our capacity to contain and hold within our souls more and more of God’s love.

Recently, I came across a quote that said, “I do art because it reminds my soul that I am listening.”It spoke to me because I am an artist. I paint (or write) Russian Orthodox icons and have done sofor the past 15 years. Painting and praying in the company of the icons is my spiritual discipline.

One of the joys I experience when painting an icon is that somewhere along the way, when I leastexpect it, I find that a sense of peace and joy settles around me. I am always amazed when thishappens, and I am profoundly grateful. I paint in an atmosphere of prayer. As I paint I realize thatthe icon is, in fact, painting me. It is a spiritual journey. When I lay down the brush for the lasttime and gaze upon the finished icon, I know that I did not paint the icon alone.

I have heard it said that we are all icons written by the hand of God. Thomas Merton makes virtu‐ally the same connection in Contemplative Prayer, “What am I? I am myself a word spoken byGod. Can God speak a word that does not have any meaning?” Therein lies one of the greatestspiritual questions. This question and its answer live within the heart of prayer. The icon is consid‐ered to be a “window into the Heavenly Kingdom” that allows us to see into the heart of God. Itis my experience that the icon can also assist us to look within our own being to answer the greatspiritual questions.

The criteria of any spiritual discipline should be to bring you into closer relationship with God.Whether you paint or pray with icons, or practice Lectio Divina (spiritual reading), or pray therosary, or sit in centering prayer, or any other practice that you have chosen, Lent can be a timeto approach our spiritual lives with more intention and to remember who we are as children ofGod. n

By Pam Park

Pam Park is a Spiritual Director in the Diocese ofEast Tennesseee. The icon at right is one she painted.


One of the Stations of the Cross created by the potters of St. Andrew, Maryville.The artists created the stations in 2010; they are now at Grace Point.


By the Rev. Art Bass


Remember that you are dust, and to dust youshall return.” It is with this stern admonitiontaken from Genesis 3:19 that the celebrant at

the Ash Wednesday eucharist paints the foreheads ofthe faithful with an ashen cross. The ashes are made byburning the palms from the Palm Sunday eucharist ofthe previous year. In this way a link is made betweenvictory, symbolized by the palms, and mortality andpenitence, symbolized by the ashes.In the Western Church, Ash Wednesday is the first dayof Lent, a penitential season intended to prepare us forEaster through introspection, prayer, fasting, and otheracts of discipline or self‐denial.

Although the traditional custom has been to give thingsup for Lent, there has been a trend among Christians inrecent years to use Lent as a time for the doing of newand extraordinary acts of charity and good works. In‐stead of giving things up, this new Lenten discipline in‐volves taking on things for the benefit of others.

The word “Lent” comes from the German word forspringtime, “Lenz,” and is related to the English word“long.” We often refer to the Lenten Season as beingforty days long. Lent is intended to remind us of theforty days of fasting which Jesus undertook in thewilderness to prepare himself for his ministry. Therewas also a tradition in the early church that Jesus spentexactly forty hours in the tomb before his resurrection.However, the actual number of days from Ash Wednes‐day to Easter is forty‐six. The six Sundays which occurduring Lent are not counted because each Sunday ofthe Christian year is considered a feast day in honor ofthe Resurrection, a sort of mini‐Easter.

There is also some technical disagreement among litur‐gists about when Lent is over. Most hold that it ends

with Easter or the Vigil of Easter, but others say it endson Thursday evening during Holy Week when the EasterTriduum begins.

The Eastern Church also has a season of preparation fortheir Easter celebration, which in English is called “GreatLent.” However, Great Lent begins not on a Wednesday,but on “Clean Monday” and lasts for six weeks. GreatLent is the only season when eastern Christians kneelfor certain prayers during the liturgy. The rest of theyear they stand to pray, following the custom of theearly church.

During Lent, it has been long been the custom in manyEpiscopal parishes to offer special study programs,which provide opportunities to learn more about someaspect of the Christian faith. Typically, these programsare held on Wednesday evenings, although the daysand times for such programs are determined locally andare not really fixed by rule or custom. Lent may also bea time for additional parish worship, and Evening Prayerservices are popular in this regard. Some parishes mayoffer the Stations of the Cross, also know as the Way ofthe Cross. This is a special devotional service found inthe Book of Occasional Services involving prayers andmeditations before fourteen stations, each of whichrepresents a stage in the sufferings of Jesus as he borehis cross on Good Friday.

In recent years, some Episcopal Churches have beentaking Ash Wednesday ashes to the people. Known as“Ashes to Go,” this practice started four years ago inChicago, where at train and bus stations, Episcopalclergy were in place for the Wednesday morning com‐mute, offering to place ashes on the foreheads of anyand all takers. This practice has now spread nationwide,especially in larger towns and cities. n

Lent

The Diocese of East Tennessee offered Ashes to Go inKnoxville and Chattanooga this year. Read the story here– see pictures on the diocesan Facebook page.

The Rev. Art Bass is a deacon at St. Luke, Cleveland.

20 w East Tennessee Episcopalian, Lent-Holy Week 2013


Palm SundayMercifully grant that we may walkin the way of his suffering,and also share in his Resurrection.

—Liturgy for Palm Sunday, p. 272

In doctors’ waiting rooms, people pass the time by reading ancient magazines, playingwith cell phones, or simply fidgeting. Their restlessness always makes me wonderhow a person waiting for a doctor can be called a patient. But the word comes from

the Latin root word “pati” that speaks of suffering and enduring. People generally come toa doctor because they are suffering, trying to endure some form of pain or discomfort.The word passion comes from “passus,” a verb form of the same root word. So when wesay that someone has a passion for something, we may mean that they care enough tosuffer for it.

Palm Sunday, the day we reenact Jesus’ trial and execution, is often called the Sunday ofthe Passion. Back when I thought the word dealt only with romantic love, I could not un‐derstand using passion to describe Jesus’ suffering and death. But on the Sunday of thePassion, we retell the story of Jesus’ arrest, torture, and crucifixion. On this day we seehow deeply God loves us. Remembering that “passion” comes from the root word for“suffering,” we see in detail what God was willing to do to save us. As disciples, we ask inthe Palm Sunday liturgy “that we may walk in the way of his suffering, and also share in hisResurrection.”

Few followers of Christ today will be asked to endure physical torture and death for God.But are we willing to endure other human trials – embarrassment at not fitting in, ac‐knowledgement of weakness, vulnerability, and need of forgiveness – for the love of God?Do we love God with a passion?

Lord God, allow us to love otherswith the same passion you show for us.

From “Disciples on the Way.” Copyright 2013 Forward Movement. All rights reserved. Used by permission.http://www.forwardmovement.org/Products/2115/disciples‐on‐the‐way‐40‐days‐of‐lent.aspx



Easter DayThe Lord Almighty grant us a peaceful nightand a perfect end.—Compline, p. 127

As a child, I once told an older, meaner child the error of his ways. Butknowing his brute strength meant he could do whatever he wanted,he replied, “What are you going to do about it?”

If we consider the daunting ways of this world, we may feel that same sense ofhelplessness I felt at that moment. We can see more clearly now, after ourLenten training, prayer, and reflection, how very much goes wrong in ourworld. We see the hunger – both physical and spiritual – in our own backyards.We see how often brutality wins out, how often the rich get richer at the ex‐pense of the poor. And our temptation may be to raise our palms to the sky, inhelpless frustration, convinced that we can do nothing to change such systems.

But now we have reached the day of the church year when we particularly re‐member the Resurrection of our Lord Jesus Christ. More than any other time,we celebrate the victory of Jesus Christ over death, our most feared enemy. Wecelebrate the knowledge that even death cannot conquer those who live anddie with Christ.

Shouldn’t the knowledge that nothing in this world can hurt us empower us tochallenge all oppression of the human spirit? Shouldn’t our new freedom inChrist, highlighted this Easter Sunday, give us courage to believe that the worldcan and should be better than it is? Shouldn’t our knowledge of the risen Christmake us bold enough to challenge the status quo, even where we benefit fromthe current system?

With Christ’s triumph over the tomb, the Lord has granted us “a peacefulnight.” But the “perfect end” can only come when we push back against op‐pressive and unjust systems. The Lord is risen indeed. And yet, the world still isnot what it should be. As disciples of Christ, what are we going to do about it?

Gentle God, strengthen us to live out in our actionsthe faith we proclaim in words.

From “Disciples on the Way.” Copyright 2013 Forward Movement. All rights reserved. Used by permission.http://www.forwardmovement.org/Products/2115/disciples‐on‐the‐way‐40‐days‐of‐lent.aspx

Looking for a church this Easter?

Find one here: http://dioet.org/





EventsDiocesan Youth Event (DYE) Lock-InApr 13-14Location TBA - KnoxvilleSee http://etnyouth.org/events/events.html for full information and registration.

‘Food, Faith and Fellowship’with Sister SchubertTri-Diocesan ECW Spring ConferenceApr 19-21 Dubose Conference Center, Monteagle, TN w Flyer: w Registration:

Video WorkshopApril 20, 10 am - 3 pmEpiscopal School of KnoxvilleLearn about uses for video in ministry, lighting, sound and better shooting and editingCost: $10, includes lunch and morning refreshments.Register: http://dioet.org/digital_faith/events/3154127

68th Conference of the Episcopal Churchmen of TennesseeAugust 16-18DuBose Conference Center, Monteaglehttp://www.episcopalchurchmen.net/

Diocesan Day at Grace PointMay 4, 10 am - 4 pmMeet and greet summer staff membersEucharist with Bishop Young at 11 amLunch at noon, $5 per person; $20 max per family

‘Carry the Torch 2013’ with author Wally LambBenefit luncheon for the Volunteer Ministry CenterMay 8, 10 am - 2 pm, Knoxville Convention Center

EVENTS AND OPPORTUNITIES

OpportunitiesInnovative Community Ministry FundDeadlines for applications are April 1 and September 1.

Bishop Sanders Scholarship Fundfor Racial MinoritiesApplications must be received by April 15.

Mollie Hazen Tucker ScholarshipFor any deserving female who is in need of furthering her education. Applications must be postmarked no later than May 1.

Appalachian Initiative GrantsApplications due August 31 for October consideration.

MDG GrantsApplications are due by September 1

Opportunity Fund GrantsDeadlines are April 1 and September 1

See “Opportunities” at http://dioet.org

Mountain Grace: "We(e) Small Voice" Exploring Small andNon-traditional Church in AppalachiaSept 13-14Morehead State University, Morehead, KentuckySee http://www.visit-EAM.org for information and registration

Appalachian Ministry Resource Team PilgrimageSept 10Please call Megan Alden, chair of the AMRT, for information,865-686-7898

http://tinyurl.com/cruyp44http://tinyurl.com/d6ccc97

814 Episcopal School Way, Knoxville TN 37932

865-966-2110 w http://dioet.org

THE EPISCOPAL CHURCH IN EAST TENNESSEE

http://gracepointcamp.org/

Documents

ETE Lent-Holy Week 2013