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Convention Coverage Inside

w Bishop’s Address to Convention w ‘Holy Currencies’ with the Rev. Eric Law w Reflections on Staying Connected to the Sacred PHOTO: VIKKI MYERS

Staying Connected to the Sacred ... We’re getting back on track with our East Tennessee Episcopalian this year – four editions are planned connected to liturgical seasons. Some will be electronic-only editions, like this one, and some will be both print and electronic. Electronic versions may be read on Android and iOS devices. A PDF copy will be 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 for shared learning and worship or practicing reflection and meditation. The edition begins with a recap of 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 “Holy Currencies.” Reflections by Pam Park, the Rev. Art Bass and Carol Mead of Forward Movement conclude the edition.


taying Connected to the Sacred. One of my favorite writers used the phrase in a blog post not too long ago and it has stayed in my mind. Because that’s the quest isn’t it? That’s how we want to live our lives – connected to the Sacred. But what is the sacred? And how do we stay connected when our attention spans are so short and it’s so easy for us to slip away? Lent and Holy Week are probably THE times for intentional focus on staying connected. There are many paths to assist us, among them meditation, daily reflections, workshops, soup suppers, and even fun activities like Lent Madness. I wish I would meditate more and I receive reflections in my e-mail inbox every day, but the one thing for me that always seems to inspire a connection with God is nature in some form. I’m lucky because outside my windows at work are views of sky, trees, grass, birds, deer and groundhogs, of course the ubiquitous squirrels, and the occasional feral cat. I am grateful for the gift and privilege of being in the midst of what I consider holy and sacred ground. My husband and I live in a semi-rural area on a property bounded by mature woodland trees with an open yard scattered with bushes and trees that is attractive to all sorts of wildlife. The area is also a convenient place for people to abandon unwanted cats. Of course, some of those cats breed, so there are feral and semi-feral cats who live in the neighborhood and who like to hang around our bird feeders. Last year, in a particularly cold part of the year, I put out food and water and one of these cats, a beautiful dark calico with green eyes, started coming for dinner. Then another cat, a black tom with bad eyes, came along, and then two other young twin female black cats started showing up this past fall. I don’t know exactly when it happened, but I became friends with these feral cats and they all now come not just for food, but for companionship and petting also – it turns out that they like to hang out with 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 the vet for spaying. As time went by, my thought in cultivating a relationship with these cats was that if they could become used to people and even like (certain) people, they could be adopted. But it turns out that many don’t want black cats, so they’re still hanging out at our house and I frequently have a groupie following me around when I am outside. My father had a deep love and regard for animals and nature that sustained a connection to creation in him, and I suppose I inherited my love for nature and animals from him. I have a bond with the cats and love when one comes running to me as I come down the steps from our back door or as I get out of the car after coming home from work. I love when they nuzzle my hand looking to have their chins scratched or bump up against my leg if I’m not quite fast enough with the food in the morning. And I love when they stand contentedly purring while the top of their heads and back of their necks get rubbed. I love their individual voices and their unique personalities. I am amazed at how they jealously guard their territory – not wanting any other cat to get attention when they think it is their turn to be petted. I’ve come to realize that these small interactions I have out in nature, give me joy and are a gate through which I experience the presence of God. It is sacred time when I am out tending to or just sitting with one of the wild cats outside on the back steps, on the grass or under the trees. I am in holy space – huge and wide, bounded by trees and sky and earth and cat food, with inhabitants I can’t all see. I am connected with heaven and not just the few cats who know me, but with all the living things on the earth. I know I am a small part of a creation with boundaries I can’t quite fathom but I know I belong, just like the cats do, and I am comforted, grounded and intensely grateful. As we approach the end of Lent and go into Holy Week and Easter, let us know what you’ve found that keeps you connected with the sacred. Where are your holy places? What are your sacred times? or Vikki Myers

In this edition ... Convention Recap


Bishop’s Address to Convention

The Episcopal Church in East Tennessee


Scenes from Convention

Bishop The Rt. Rev. George Dibrell Young, III


‘Holy Currencies,’ with the Rev. Eric Law

Diocesan House 814 Episcopal School Way Knoxville, Tenn. 37932 865-966-2110 Web site: The diocese is in communion with: The Episcopal Church Presiding Bishop The Most Rev. Katharine Jefferts Schori The Anglican Communion Archbishop of Canterbury The Most Rev. Justin Welby


Diocesan Leaders Elected


2013 Diocesan Budget


Resolutions Passed Staying Connected to the Sacred


Icons as a Spiritual Discipline, by Pam Park

On the web at:


Lent, by the Rev. Art Bass

t h e


Meditation for Palm Sunday


Meditation for Easter


Find a Church


Events and Opportunities

Member: Episcopal Communicators

e a s t

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The East Tennessee Episcopalian (USPS 538-920; ISSN 103-2099) is a publication of the Diocese of East Tennessee. Periodical postage is paid at Knoxville, Tennessee for print editions. Publisher: The Rt. Rev. George D. Young, III Editor: Vikki Myers 814 Episcopal School Way Knoxville, Tenn. 37932 865-966-2110 TO POSTMASTER AND READERS: FOR CORRECTIONS OF ADDRESS, EMAIL ADDRESS AND NOTICE OF DUPLICATE MAILINGS, PLEASE NOTIFY: ETE Circulation Manager Lynn Lazlo 814 Episcopal School Way Knoxville, Tenn. 37932 865-966-2110

You’re invited to – Subscribe to News & Information weekly eNews Like us on Facebook Share your comments and pictures on Facebook Send pictures to for pinning on Pinterest Send your Pinterest pages so we can follow you Watch videos on the diocesan Vimeo channel On the cover: Delegates from St. Francis, Ooltewah, demonstrate what an outward looking ministry in keeping with the convention theme, “Send Us Out with Gladness and Singleness of Heart” might look like. The Rev. Eric Law gave convention participants the exercise during the 29th Annual Convention of the Diocese of East Tennessee held in Knoxville in February.

29th Annual Convention Recap

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

Greeting and Introduction


ood Afternoon! Welcome to the 29th Annual Con‐ vention of The Episcopal Church in East Tennessee. Thank you for being here. Thank you for sharing your valuable and precious time; please know that we do not take that lightly. Our hope and expectation is that our time together will be valuable and pre‐ cious as well. Hopefully you know by now that our theme for this convention is “Send Us Out With Gladness and Singleness of Heart.” And also, as we spoke about a little bit last year, we have an ongoing vision for all of our conventions and that is that it is to “celebrate, inspire, and equip.” So we hope all of those will happen in some form or fashion. We have much to celebrate here in our life together as the Diocese of East Tennessee, and we plan to highlight as much of that as we can in these next two days. I’d like to begin by saying a very special thank you to the wonderful, gifted, committed staff that I work with. They are: Stephen Askew, Mary Berl, Herb Berl, Rick Govan, Alex Haralson, Brad Jones, Lynn Lazlo, Vikki Myers, and Laura Nichols. These are great, faithful people committed to you, to your congregations, to the work of the church. They're working hard to make me look good, and I'm thankful to them 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 ministry happens, 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‐filled diocese, a gift to all of East Tennessee and the broader church 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 – one of our newest ventures, about our many Jubilee Centers – there are twelve of them! You’ll hear about Grace Point – which is one of our most valuable and exciting resources. We have a new Executive 4 w East Tennessee Episcopalian, Lent-Holy Week 2013

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 – to the 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 Youth Leaders, and the soon‐to‐be‐meeting community of Senior Wardens. There are many, many other groups and people I could express my gratitude for, but I have much to say and we don’t want to be late for lunch, do we?

Address Our 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 you didn’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, along with 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 a holy 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 titles of liturgy I’ve ever heard: The Post Communion Prayer. In this prayer we pray for two distinct things – we say to God “Thank you for feeding us” and we pray that God will SEND US OUT – to love and serve God. This isn’t just a prayer that comes after communion; it’s a Prayer of Thanksgiving and Mission! We’ve been fed and nourished 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‐ continues page 6

29th Annual Convention Recap



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ning with the earliest followers of Jesus in the first few cen‐ ulation! And of those under thirty, fully one‐third are turies, it was illegal, and unacceptable and sometimes pun‐ Nones. A third of the people in our country – that is a LOT of ishable by death to be a Christian. So if that’s the case, people. where is the mission field? It’s everywhere! It’s everywhere In her newest book, Christianity After Religion, Diana they lived, and moved, and had their being. Butler Bass writes: And then – and here’s a little history lesson for you – Whatever else may be said of this group, they are pro‐ about the Fourth Century – along comes Constantine – and foundly disappointed in religion, in religious ideologies, and over a period of time, Christianity becomes the official lan‐ in religious organizations as they currently exist. In a 2004 guage of the Roman Empire – so all of the western world is Barna survey, they found that young adults who are outside Christian. Sort‐of. If that’s the case, if everybody is Christian, of the church hold intensely negative views of Christianity: then where is the mission field? It becomes places far away, w 91% see Christianity is “anti‐homosexual” doesn’t it? People who are different from us. People of dif‐ w 87% say Christians are “judgmental” ferent colors and languages. People in far away places like w 85% accuse churchgoers of being “hypocritical” Africa and Asia, and other places where they haven’t heard w 72% (almost three‐quarters) say that Christianity is of Jesus. In that setting, the mission field is “Somewhere “out of touch with reality.” else.” w Only 41% think that Christianity seems “genuine or And that idea persists even today, doesn’t it? If you think real” or “makes sense.” of a Missionary, don’t you think of someone who goes to w And only 30% (less than a third) think that Christianity some faraway place? is “relevant to your life.” (p. 86) Well, Mead’s point was as much as we may think or wish Those are scary numbers. And that was almost ten years that we live in a Christian world, we don’t! So – the mission ago! field – once again – is right outside our doors – out there, She’s speaking particularly about young adults, but it’s everywhere we live and move and have our being. I’m sure this can just as easily describe most adults, Bass In a new book called, People of the Way – Renewing writes: Episcopal Identity, (which is a wonderful book I encourage They have evidently heard that Christianity is supposed all of you to read) Dwight Zscheile describes how The Epis‐ to be a religion about love, forgiveness, and practicing what copal Church was once essentially the established church of Jesus preached and that faith should give meaning to real the United States, but it no longer is. We were once the church of presi‐ The primary agenda is cultivating community, dents, of most elected leaders, of cap‐ tains of industry, of all kinds of listening to people’s stories and dreams, and powerful people – and what we thought and spoke and said was cul‐ beginning to share life together. turally important. It no longer is. No – From Dwight Zscheile’s book “People of one outside of our group much cares the Way - Renewing Episcopal Identity.” what The Episcopal Church has to say about much of anything. And they certainly don’t join our church be‐ cause it’s the “thing to do” for up and coming people. life. They are judging Christianity on its own teachings and So, simply – we can’t assume that people are eager to believe that American churches come up short. Thus, their join our great church; we can’t sit by waiting for them to discontent may reflect a deeper longing for a better sort of come to us. Which is exactly why we pray, “Send us out!” Christianity, one that embodies Jesus’s teaching and life in a There is much talk these days about the “Nones” (And way that makes a real difference in the world. (p. 87) I’m spelling that n‐o‐n‐e‐s, not n‐u‐n‐s – though there’s a lot I don’t know about you, but I would say that THAT is our of talk about those kind of nuns, too). But the Nones (n‐o‐n‐ mission: to be the “sort of Christianity that embodies Jesus’ e‐s) are those who are “religiously unaffiliated.” They don’t teaching and life in a way that makes a real difference in the attend religious services; they don’t have any religious pref‐ world.” erence, though half of this group still says they believe in We have all the tools to be this kind of Christianity, every God or understand themselves to be spiritual. single one. The latest Pew Research says that twenty percent of the But we have a lot of work to do. continues page 8 US population is Nones – twenty percent of the entire pop‐

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29th Annual Convention Recap


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

‘Holy Currencies’

for Sustainable Missional Ministry


ne of my calls to ministry is to make things work,” 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 made things work. So for most of my ministry, I take problems that I see and I try to create solutions.” Law said he had noticed a problem a few years ago in his diocese (the Diocese of Los Angeles). A string of speakers had been invited to talk about and inspire them to be missional, but a follow‐up survey showed that 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 to the ‘sustainable people’ who are usually money people – who don’t talk missional. And I talked to the missional people – they’re the ones doing really cool stuff like meeting in the local pub and whose churches have stuffed chairs and coffee and talk about Jesus – but they don’t talk about sustainability. “One of the most asked questions of bishops when I travel around is how can make all of these cool, mis‐ continues page 13

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So – how do we I recently heard an illus‐ know when we are on tration that’s been very target? How do we helpful to me. I think the know when we’re hit‐ person was actually specifi‐ ting the mark? cally talking about liturgy, Well, there’s the but the illustration was that Baptismal Covenant. we are to be more like the We renew it several crew on a cruise ship, than times each year. It’s ba‐ passengers on a luxury liner. sically the “position de‐ In terms of liturgy, the scription” for living a point is that we are active Christian life, and as we participants, working – not participate in that, we passive people being enter‐ say after each petition, tained. And God is the audi‐ “we will with God’s ence in the liturgy, not us. help.” The bishop stopped to Then there’s an‐ place a boat on the lectern, other tool. It’s called a vessel named “The the “Five Marks of Mis‐ Church.” sion.” Here’s our new identity – The Mission of the our mission – which is why Church Is the Mission you have freighter ships on of Christ your tables. And they are: We are the crew on the w To proclaim the freighter ship which is The Good News of the King‐ Church. We’re active partici‐ dom pants – we’re making this w To teach, baptize ship go, we’re not passive and nurture new be‐ people waiting to be enter‐ lievers Convention logo designed by Carolyn Dean, Rice Dean tained. I’m sure most of you w To respond to Graphics, parishioner of All Saints, Morristown. have heard the image before human need by loving of the “ship” – of the church service as the “ship of salvation?” That’s why many churches’ ceil‐ w To seek to transform unjust structures of society ings are shaped like the hull of a boat, and the main part of w To strive to safeguard the integrity of creation and sus‐ the church is called the “nave.” tain and renew the life of the earth And have you heard that saying about ships – that they These are active words and concepts; they’re about were made – not for the safe and quiet of the harbor, but doing and about working in the world. They’re about living for the wild and sometimes treacherous open seas. That’s an active Christian life – not just on Sunday mornings, not our call, that’s our mission. just on the church grounds, but always and everywhere. So I want to share with you now an inspirational piece We’re part of a movement, we’re active, we have courage, about leadership, called “the Shirtless Man video,” about we have guts. This is what mission is all about. starting a “movement.” Please watch the screens. We’ve made posters for each parish and worshipping Hopefully you heard the narrator in the video say, “The community with our convention logo and with the Five best way to start a movement is to courageously follow and Marks of Mission. These posters are really nice. And though show other followers how to follow.” the gift of grace from God has no strings attached – these And he said, “When you find a lone nut doing something gifts actually have strings attached. We ask that these great, have the guts to be the first person to stand up and posters be displayed in an open and visible place in your join in.” parish, in your church, so that people can see them, and The key words here – not “nut” – though we have plenty know what the Five Marks of Mission are. So, is it a deal? of those, but COURAGE, FOLLOW, GREAT, GUTS, STAND UP, Open and visible place? Good. JOIN IN. continues page 9 8 w East Tennessee Episcopalian, Lent-Holy Week 2013

29th Annual Convention Recap you’ll hear more about that soon! The first Mark of Mission, as you’ll see, is “to proclaim Zscheile writes, the Good News of the Kingdom.” This often begins informally, with Christians striking up That sounds like evangelism. Oh no! conversations with neighbors at a bus stop or some other We Episcopalians are uncomfortable with that word, public place. Rather than invite the neighbors to come to aren’t we? Kind‐of makes the hair on the back of our necks some event or program at the church, they seek to be in‐ stand up, doesn’t it? vited to accompany those neighbors to their gathering After all, we think, but would never say out loud, “that’s places. (Think coffee shops, the gym, places you have lunch.) what other, less sophisticated Christians do.” We have the The primary agenda is cultivating community, listening to Book of Common Prayer! people’s stories and dreams, and beginning to share life to‐ Well – guess what? We do it too. It may look different gether. (p. 81) than others, but we proclaim the Good News in lots of pow‐ This kind‐of reminds me of how some church groups take erful ways. “mission trips” where they, or we – the privileged people – We even evangelize! go to help the poor It’s about the mes‐ people. And often, What if we saw guests who come to sages we give, it’s about there’s no attempt at the ways our churches as people bringing God building relationships. we live. What if the core of our to us, and not simply potential givers mission trips was to But it needs to be ac‐ tive, not passive. meet people, to listen and hands to share in our chores? Remember, we’re the to them, to under‐ – Bishop Young stand what their life crew driving this ship! And here’s more good and their culture is news. As Eric Law writes, it’s about listening, and it’s about about? That is mission! story‐telling. It’s NOT about convincing or arguing or shout‐ He describes how members of the Dutch Reformed ing or strong‐arming. We don’t do those things. Church in South Africa came to plunging. These people, this I read in Dwight Zscheile’s book about a practice I hadn’t church, were essentially the face of apartheid, and when heard of before. It’s called “plunging.” apartheid was abolished – they sought reconciliation and Plunging, he said, and I quote, is “the practice of inten‐ relationship with other people. God bless them! They had tional relationship development with diverse neighbors to be the learners, the listeners, not the patrons who were through relying on their hospitality.” (p. 81) taking care of everything and everybody. This sounds like one of the many, many cool things that Like them, we can no longer be a church that simply continues page 10 the folks at Southside Abbey in Chattanooga are doing and

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Bishop Young presents the first-ever “plunging award” to the Rev. Bob Leopold for his work with Southside Abbey. “Plunging is “the practice of intentional relationship development with diverse neighbors through relying on their hospitality.” – Dwight Zscheile in People of the Way – Renewing Episcopal Identity. “This sounds like one of the many, many cool things that the folks at Southside Abbey in Chattanooga are doing,” – Bishop Young PHOTO: BILLY TILLER

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looks for people “like us.” Our challenge is to go out and find out for ourselves what God is busy doing in our neighbor‐ hood. Our mission isn’t just to get “butts and bucks” in the church. It’s much bigger than that! So this idea of “plunging” challenges us to do one of our very 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 about money? What if we sat in different pews on Sunday? I know, gone from preaching to meddling now, right? “No, I can’t do that!” 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, ask them how we might pray for them? What if we saw guests who come to our churches as people bringing God to us, and not as simply potential givers and hands to share in our chores? What if we selected young people, new people, different people to our vestries, not simply those on their fourth, fifth or sixth time around? Meddling again, I know. How about this? What if – when we hear challenging continues page 11



BISHOP AND COUNCIL Elected: Ms. Jan Lewis, parishioner, St. John’s Cathedral, Knoxville (2016); the Rev. Lou Parsons, rector, St. Francis, Ooltewah (2016); the Rev. 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, parishioner at St. Timothy, Kingsport (2014); Mr. Henry Lodge, parishioner at Christ 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 COMMITTEE Elected: 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 Samaritan, Knoxville (2015); Mr. Jim Shearouse, St. Alban, Hixson (2015); the Rev. Peter Keese, president of Standing Committee, supply priest at Christ Church, Rugby (2014); Ms. Andrea Odle, parishioner at St. Paul, Chattanooga (2014), Ms. Christopher Robinson, parishioner at Good Shepherd, Lookout Mountain (2013); the Rev. Scherry Fouke, rector at All 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, seat 1; the Rev. Cal Calhoun, rector of Good Samaritan, Knoxville, seat 2; the Rev. Maggie Zeller, rector, St. Christopher, Kingsport, seat 3; the Rev.

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Suzanne Smitherman, assistant at St. Paul, Chattanooga, seat 4; the Rev. Leyla King, rector at Thankful Memorial, Chattanooga, alternate 1; the Rev. Peter Keese, supply at Christ Church, Rugby, alternate 2; the Rev. 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, Signal Mountain, 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, Chattanooga, alternate 1; Mr. Matt Farr, parishioner at Good Shepherd, Lookout Mountain, alternate 2; Mr. James Johnson, parishioner at Christ Church, Chattanooga, alternate 3. COMMISSION ON MINISTRY Approved 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, Signal Mountain (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, Chattanooga (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). continues page 12

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ideas 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 religious communities? And I wonder if you know how many are not. So why aren’t they? What if we asked them about it – asked them about it and then listened without judg‐ ing, without lecturing, without frightening them? What if we were really interested and curious about this? How might this make a dif‐ ference? What if we decided to do something really awesome? Here’s the “Kid President” in a video to help us think about that. The “kid” talks about creating something, about getting the whole world to dance. That’s what I call gladness and singleness of heart! The Gospel is not boring – even though so many people see us Christians acting like it is. It’s Good News! It’s Good News of hope, of new 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 The Episcopal 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 in the liturgy. And one of those changes was the addition of the dismissal at the end of the service. Using the previous Prayer Book, the tradition in the parish where I was attending was after the procession ended and after the



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he 29th Convention of the Diocese of East u T Tennessee adopted an annual budget of $1,802,613, an increase over the 2012 budget, due to the willingness of all of our congregations to participate fully in the life and ministry of our diocese. There are two areas of special note: Increased levels of support from our congregations this year allow placement of all four of our graduating seminarians in this diocese, and we were able to bring campus minister support up to a more equitable level.

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29th Annual Convention Recap

Bishop continued from page 11

final hymn was sung, everyone sort‐of fell to their knees for quiet prayers, stayed there for a moment, and then the postlude 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 and serve the Lord” and people dropped to their knees! It’s ridiculous! When we hear those words, we should be rushing out the 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 your honor and glory. Guide us to perceive what is right, and grant 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




he diocese in convention passed a “Prison Inmate Visitation Resolution,” requesting that the Governor and the General Assembly of the State of Tennessee assure that contact visitation with prison inmates remains available for their family members, the clergy and lay visitors and that worshipping with inmates in the state prisons of Tennessee is conducted in accordance with the spirit of the Family Visitation and Crime Reduction Act of Tennessee 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 Responsibility for Those in Prison,” a resolution passed at the 2012 convention. Resolutions changing the diocesan Constitution and Canons were passed relating to the “Method of Selection of and Terms of Vestry Members.” The resolutions addressed two problems: existing parish practices inconsistent with the Canons of the diocese, and the difficulty of finding parishioners willing to stand for election for a variety of reasons. The Constitution and Canons now say that vestry members may be “elected” or “selected.” (They previously said “elected” only.”) A second change requires that at least one year pass before a vestry member may be re-elected or re-selected following three consecutive years of service on a vestry. The full text of all of the resolutions may be found at

LEADERSHIP continued from page 10

TRUSTEE, UNIVERSITY OF THE SOUTH Elected: 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 Good Samaritan, Knoxville (2014). GRACE POINT CAMP AND RETREAT CENTER 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 Memorial, Chattanooga (2015); Mr. Zack Nyein, chaplain, Project Canterbury (2105); the Rev. John Mark Wiggers, rector at St. James, Knoxville (2015). DISCIPLINARY BOARD Elected: 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

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Rev. Art Bass, deacon at St. Luke, Cleveland (2015).Mr. Bill Wilcox, parishioner at St. Stephen, Oak Ridge (2013); Ms. Mary LeMense, parishioner at Ascension, Knoxville (2014); the Rev. Jay Mills, rector at St. Paul, Kingsport (2014). The bishop will appoint a member for Bishop and Council approval for any additional needed members per diocesan Constitution and Canons. OFFICERS (elected annually) Secretary of the Convention: The Rev. Canon Stephen Askew of the diocesan 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, Oak Ridge. Chancellor: Ms. Sarah Sheppeard, Esq., parishioner at Good Samaritan, Knoxville. Vice Chancellors: Mr. Thomas Peters, Esq., parishioner at St. Timothy, Kingsport; the Hon. Neil Thomas and the Hon. Marie Williams, parishioners at St. Paul, Chattanooga; Mr. Chris Cone, parishioner at St. Andrew, Maryville. Registrar: Ms. Mary Berl of the diocesan staff.

29th Annual Convention Recap Currencies continued from page 7

sional ministries sustainable?” Law said. “Who is going to pay for you to go and talk about Jesus in the local pub – that is the question. I put the two together and asked what would a ministry that is both missional and sustainable look like? And, how do you do that if talking about it doesn’t seem to have much effect. What needs to happen?” Law began a three-year journey to explore what he could offer in processes and concepts that can move a local community toward missional thinking – and toward combining “missional” and “sustainable.” He developed a model of “holy currencies” to help leaders shift from being in survival mode to being outward-looking creative leaders. He said, “The concept is thinking about other things besides money, and in addition to money, as currencies.” “What does currency do?” he asked. “It exchanges for things – money is just a piece of paper or number on a TV screen – it has no value until you exchange it into something else,” he said. Law used an graphic of six currencies flowing in a “Cycle of Blessings.” (See graphic at right.) He said that the currencies of relationship, truth and wellness are often neglected factors in the cycle. “Why do a lot of leaders speak about relationship?” he asked. “Because that is the fundamental shift we need to make in the way we think about ministry today.” Law said that most of the churches that are sustainable and missional don’t talk about money. They talk about relationship. They talk about speaking the truth in the community. They talk about providing wellness in the community. And then, they say, money will flow – it’s never a problem. He said that unsustainable missional churches are only on the left side of Cycle of Blessings – using the currencies of Time and Place and the Currency of Money (see graphic at right). Law said that a very simple shift in thinking is needed. “Just shift a little bit to rethink your ministry – add a relational element,” he said.

“Martha” and “Mary” Models of Ministry Law asked participants to read Luke 10:38-42, the story about Martha and Mary, then to Look at the difference between the “Martha” and “Mary” ways we approach ministry. The Martha approach is the goal driven, task driven, linear approach to ministry. We do one thing at a time and it’s about talking, it’s about convincing, it’s about doing and it’s about giving instruction. A task-driven Sunday morning looks like this: the Ushers job is to get you to your seat, shut-up, wait for the music to start – their job is done. The choir? Choir members say, “Sorry, I can’t talk to you I have to go rehearse then I have to go sing this beautiful anthem and then I’m done.” The preacher has to create the sermon – to “do” the sermon. So continues page 14

‘Six Currencies for a Sustainable Ministry’ Currency of Time and Place Church or other property owned and used by the church. Also includes the time of paid and volunteer staff, church members and church leaders. “You might have a beautiful church but if you only use it three times a week you are not maximizing that currency,” Law said.

Currency of Money An accepted medium of exchange, also a measure of value or means of payment.

Currency of Relationship Internal relationship networks of members, leaders, ministries, as well as denominational organization and structures. External networks include connections with church leaders and members with multi-ethnic individuals, people in need, businesses, non-profits, schools, civic organizations, hospitals, other churches and denominations, etc.

Currency of Truth The articulation, acceptance and integration of truth told from the different perspectives of individuals and groups – both internally and externally.

Currency of Wellness The state of being healthy. Includes physical, social, economic, ecological and spiritual health. In sustainable wellness, resources (financial, natural and human) flow and regenerate.

Currency of Gracious Leadership Ability to use tools and skills to create gracious environments. Reflects mutually respectful relationships and desire to discern truth across ethnic, sexual orientation, gender, class and political differences. => Purchase Eric Law’s book, “Holy Currencies” from Chapter & Verse, the diocesan bookstore, 865.966.2912.

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29th Annual Convention Recap Currencies continued from page 13

we “do” the sermon we “do” the music and we even “do” the peace. “We even stop the peace,” Law said, “we have other things to do – you can’t hug each other too much.” A feeding program that’s goal-driven looks like this, Law said. “We’ve got all the food donated, we’ve got all the volunteers to put the food together and put it bags, we line people up we give them the bags, we say ‘bye,’ we get cleaned up – we’re done. Many churches do this – it’s the good Martha way.” Law said that a relational-driven, Marytype program approaches in circles and spirals. “How do you build a relationship?” he asked. “You have to meet a person a few times, and start talking with them. The first time I meet you, I know your name. The second time, I know a little about you and you know 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: When people come in, you say, “Let’s all go clean up, disinfect our hands, and, “Here’s all the material we’ll use to make the meal together.” As we’re making the meal, we get to know each other, then we consume it together at table. A participant in a Diocese of Texas workshop discussing this topic suggested a cooking class – then when a bag of food is given, people would know what to do with it. The cooking class would pair a parishioner cooking with someone who came to get food and in the process, they would learn and get to know each other. Law related his experience of going to Jon Bon Jovi’s “Soul Kitchen” restaurant in New Jersey. “When you go into this restaurant, they ask you what you want – there are no prices on the menu – it’s a full restaurant with napkins on the table, real knives and forks and plates, and after you finish eating they give you a card that says this meal was worth $10; give what you can. Any more you give beyond $10 will offset other people’s meals. 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 our professional chef,” he said. “So there I was, I went to this restaurant and I saw the rich and the poor sit together at a meal, and I said, “Is this not the Kingdom of God? And it’s a rocker who opened it up. I asked why aren’t churches doing this? They’re serving the same function of feeding the hungry and the poor. What more does that exchange into – it’s relationship and truth. So it takes a little shift,” Law said. “Take one of your ministries and make it relational focused – what would that look like?” he asked. n

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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.” Mayhem ensued as folks gave whole cards, or pieces of cards, to everyone they encountered as they walked around the room, asking each other, “How much do you have?” One participant said, “I believe in it [the concept], but it’s not the American way.” Ending the exercise, Law asked, “What did you notice?” The group answered, “It keeps coming back.”

29th Annual Convention Recap

Three Generational Differences What does a younger generation expect?

Relationship Before Belief


Power Sharing

The younger generation wants to belong first. What does that mean? They want relationship first.

Know who you are – we have to be authentically who we are as Episcopalians. And expect them – the other – to be authentically themselves.

Learn how to share power. The moment this generation walks into a church and runs into someone telling them what to do, what to believe – out they go. They don’t trust centralized power. A great example of this is Wikipedia – everybody puts their in own piece, then the truth and the final definition of a term emerges out of it. That’s what this generation means by sharing power. You have to figure out how to build relationship first, not tell them what they should believe and how they should behave in order to be member of this church.

The important first question is how do you relate – how do you belong to each other? We often want to make sure “Do you believe what we believe?” Then we want you to behave like we do – and then you will belong. That’s what confirmation class and the inquiry class is about. The whole concept of membership needs to be rethought. The big question is, “Can someone belong without being a member of the church?” The answer is yes – there are churches that have figured this out – the moment you walk in you belong. But you’re not a member yet – that’s a separate thing.

No longer expect people to look like we do, behave like we do – but that doesn’t mean we’re going to lose who we are – that’s the paradox of this. This generation wants to be real; they want to be truthful about who they are. They also want you to be real. They want you to be authentically Episcopalian. Bob Leopold said about Southside Abbey, “We are true to being Episcopalian – this is our treasure – this is who we are.” Our goal is to be authentically who we are and at the same time allowing those who found us to be authentically who they are.

You’ll still be the priest. We all have our roles. Coming with those roles are authorities – I’m not asking you to give those up. I’m asking you, before you exercise your authority, to share the power. – Notes from presentation by the Rev. Eric Law

Staying Connected to the Sacred

Icons as a Spiritual Discipline By Pam Park


urprising 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 to Jerusalem, 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 very busy, 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.” By opening ourselves more and more to the presence of God through our spiritual disciplines, we enlarge 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 so for 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 least expect it, I find that a sense of peace and joy settles around me. I am always amazed when this happens, and I am profoundly grateful. I paint in an atmosphere of prayer. As I paint I realize that the icon is, in fact, painting me. It is a spiritual journey. When I lay down the brush for the last time 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 by God. Can God speak a word that does not have any meaning?” Therein lies one of the greatest spiritual 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. It is my experience that the icon can also assist us to look within our own being to answer the great spiritual 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 the rosary, or sit in centering prayer, or any other practice that you have chosen, Lent can be a time to approach our spiritual lives with more intention and to remember who we are as children of God. n Pam Park is a Spiritual Director in the Diocese of East Tennesseee. The icon at right is one she painted. 16 w East Tennessee Episcopalian, Lent-Holy Week 2013

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.

Staying Connected to the Sacred

Lent By the Rev. Art Bass


emember that you are dust, and to dust you shall return.” It is with this stern admonition taken from Genesis 3:19 that the celebrant at the Ash Wednesday eucharist paints the foreheads of the faithful with an ashen cross. The ashes are made by burning the palms from the Palm Sunday eucharist of the previous year. In this way a link is made between victory, symbolized by the palms, and mortality and penitence, symbolized by the ashes. In the Western Church, Ash Wednesday is the first day of Lent, a penitential season intended to prepare us for Easter through introspection, prayer, fasting, and other acts of discipline or self‐denial. Although the traditional custom has been to give things up for Lent, there has been a trend among Christians in recent years to use Lent as a time for the doing of new and 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 for springtime, “Lenz,” and is related to the English word “long.” We often refer to the Lenten Season as being forty days long. Lent is intended to remind us of the forty days of fasting which Jesus undertook in the wilderness to prepare himself for his ministry. There was also a tradition in the early church that Jesus spent exactly 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 occur during Lent are not counted because each Sunday of the Christian year is considered a feast day in honor of the 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 ends on Thursday evening during Holy Week when the Easter Triduum begins. The Eastern Church also has a season of preparation for their Easter celebration, which in English is called “Great Lent.” However, Great Lent begins not on a Wednesday, but on “Clean Monday” and lasts for six weeks. Great Lent is the only season when eastern Christians kneel for certain prayers during the liturgy. The rest of the year they stand to pray, following the custom of the early church. During Lent, it has been long been the custom in many Episcopal parishes to offer special study programs, which provide opportunities to learn more about some aspect of the Christian faith. Typically, these programs are held on Wednesday evenings, although the days and times for such programs are determined locally and are not really fixed by rule or custom. Lent may also be a time for additional parish worship, and Evening Prayer services are popular in this regard. Some parishes may offer the Stations of the Cross, also know as the Way of the Cross. This is a special devotional service found in the Book of Occasional Services involving prayers and meditations before fourteen stations, each of which represents a stage in the sufferings of Jesus as he bore his cross on Good Friday. In recent years, some Episcopal Churches have been taking Ash Wednesday ashes to the people. Known as “Ashes to Go,” this practice started four years ago in Chicago, where at train and bus stations, Episcopal clergy were in place for the Wednesday morning com‐ mute, offering to place ashes on the foreheads of any and all takers. This practice has now spread nationwide, especially in larger towns and cities. n The Diocese of East Tennessee offered Ashes to Go in Knoxville 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.

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Staying Connected to the Sacred

Palm Sunday Mercifully grant that we may walk in the way of his suffering, and also share in his Resurrection. —Liturgy for Palm Sunday, p. 272


n doctors’ waiting rooms, people pass the time by reading ancient magazines, playing with cell phones, or simply fidgeting. Their restlessness always makes me wonder how 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 to a 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 we say that someone has a passion for something, we may mean that they care enough to suffer for it. Palm Sunday, the day we reenact Jesus’ trial and execution, is often called the Sunday of the 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 the Passion, we retell the story of Jesus’ arrest, torture, and crucifixion. On this day we see how 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 in the Palm Sunday liturgy “that we may walk in the way of his suffering, and also share in his Resurrection.” 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 others with the same passion you show for us.

From “Disciples on the Way.” Copyright 2013 Forward Movement. All rights reserved. Used by permission.‐on‐the‐way‐40‐days‐of‐lent.aspx

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Staying Connected to the Sacred

Easter Day The Lord Almighty grant us a peaceful night and a perfect end. —Compline, p. 127


s a child, I once told an older, meaner child the error of his ways. But knowing 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 of helplessness I felt at that moment. We can see more clearly now, after our Lenten training, prayer, and reflection, how very much goes wrong in our world. 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, in helpless 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. We celebrate the knowledge that even death cannot conquer those who live and die with Christ. Shouldn’t the knowledge that nothing in this world can hurt us empower us to challenge all oppression of the human spirit? Shouldn’t our new freedom in Christ, highlighted this Easter Sunday, give us courage to believe that the world can and should be better than it is? Shouldn’t our knowledge of the risen Christ make us bold enough to challenge the status quo, even where we benefit from the current system? With Christ’s triumph over the tomb, the Lord has granted us “a peaceful night.” 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 is not 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 actions the faith we proclaim in words.

From “Disciples on the Way.” Copyright 2013 Forward Movement. All rights reserved. Used by permission.‐on‐the‐way‐40‐days‐of‐lent.aspx

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Looking for a church this Easter? Find one here:

EVENTS AND OPPORTUNITIES Events Diocesan Youth Event (DYE) Lock-In Apr 13-14 Location TBA - Knoxville See for full information and registration. ‘Food, Faith and Fellowship’ with Sister Schubert Tri-Diocesan ECW Spring Conference Apr 19-21 Dubose Conference Center, Monteagle, TN w Flyer: w Registration:

Mountain Grace: "We(e) Small Voice" Exploring Small and Non-traditional Church in Appalachia Sept 13-14 Morehead State University, Morehead, Kentucky See for information and registration Appalachian Ministry Resource Team Pilgrimage Sept 10 Please call Megan Alden, chair of the AMRT, for information, 865-686-7898

Opportunities Innovative Community Ministry Fund

Deadlines for applications are April 1 and September 1. Video Workshop April 20, 10 am - 3 pm Episcopal School of Knoxville Learn about uses for video in ministry, lighting, sound and better shooting and editing Cost: $10, includes lunch and morning refreshments. Register: 68th Conference of the Episcopal Churchmen of Tennessee August 16-18 DuBose Conference Center, Monteagle Diocesan Day at Grace Point May 4, 10 am - 4 pm Meet and greet summer staff members Eucharist with Bishop Young at 11 am Lunch at noon, $5 per person; $20 max per family ‘Carry the Torch 2013’ with author Wally Lamb Benefit luncheon for the Volunteer Ministry Center May 8, 10 am - 2 pm, Knoxville Convention Center

Bishop Sanders Scholarship Fund for Racial Minorities Applications must be received by April 15. Mollie Hazen Tucker Scholarship For any deserving female who is in need of furthering her education. Applications must be postmarked no later than May 1. Appalachian Initiative Grants Applications due August 31 for October consideration. MDG Grants Applications are due by September 1 Opportunity Fund Grants Deadlines are April 1 and September 1

See “Opportunities” at

THE EPISCOPAL CHURCH IN EAST TENNESSEE 814 Episcopal School Way, Knoxville TN 37932 865-966-2110 w

ETE Lent-Holy Week 2013  

A publication of the Episcopal Diocese of East Tennessee