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Epiphany 2005

Crosswalk The official publication of the Episcopal Diocese of Upper South Carolina

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Don’t be a stranger!

After 37 years of ordained ministry, 25 of them on the bishop’s staff, our beloved Archdeacon Byrd retires.

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Hospitality made easy Check out these inexpensive, practical, and effective tips for a more visitorfriendly church.

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Mi casa es su casa Three writers reflect on Christian hospitality en español.

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Holy Eucharist for the unbaptized?

What, if anything, does the issue of “open communion” have to do with hospitality? Two Upper South Carolinians offer two opinions.

Visit our diocese online

www.edusc.org

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Crosswalk FROM THE

Epiphany 2005

Bishop’s Desk

On the Feast of the Holy Nativity…throughout the Twelve Days of Christmas…throughout Epiphany...throughout the year of our Lord 2005…

May you…may the ones you love….may the world…

Crosswalk

Official Publication of the Episcopal Diocese of Upper South Carolina 1115 Marion Street Columbia, South Carolina 29201 803.771.7800/800.889.6961 803.799.5119 fax dioceseusc@aol.com Crosswalk E-mail Address phill@edusc.org Bishop The Rt. Rev. Dorsey F. Henderson, Jr. Archdeacon and Senior Pastoral Assistant to the Bishop The Ven. Frederick C. Byrd fbyrd@edusc.org Canon for Christian Formation The Rev. J. Philip Purser ppurser@edusc.org Canon for Congregations & Mission The Rev. Mark Clevenger mclevenger@edusc.org Canon for Youth Ministry The Rev. L. Sue von Rautenkranz suevon@edusc.org Canon for Communications, Editor of Crosswalk Peggy Van Antwerp Hill phill@edusc.org Executive Assistant to Bishop Henderson Jane B. Goldsmith jgoldsmith@edusc.org Canon for Finance and Administration Julie Price jprice@edusc.org Assistant to Archdeacon Byrd Bonnie Blackberg bblackberg@edusc.org Assistant for Christian Formation, Manager of Diocesan Resource Center Roslyn Hook rhook@edusc.org Assistant for Finance and Insurance Cynthia Hendrix chendrix@edusc.org Assistant for Youth Ministry and Communications Dora Jane Barwick djbarwick@edusc.org

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Visit us on the Web at www.edusc.org

Know happiness and share it...find peace and live it… understand love and give it.

The blessing of God Almighty: Father, Son and Holy Spirit, be upon you and remain with you this Christmas season and always.

Is it a stretch to see a connection between Christian hospitality (the theme of this issue of Crosswalk) and the sharing of godly happiness, living as godly peacemakers, and giving godly love?

Hospitality, according to my trusty Cruden's Concordance, is a virtue which has "always been very much esteemed by civilized peoples" but especially within Old and New Testament communities. Jewish laws regarding relationships with strangers are framed in accordance with the spirit of hospitality (Lev. 19:33-34).

Before the giving of the law there were many instances of the entertaining of strangers, the accounts of which are spiritually instructive. (See Gen. 18:2, for example.) The Concordance continues, "In Apostolic times [hospitality] was strongly enjoined on the followers of Christ. . . ." (Emphases mine.)

Perhaps the most famous of the appeals for Christian hospitality is the one found in Hebrews 13:2: "Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it." This may have been a reference to the experience of Abraham and Sarah whose three unexpected guests are referred to first as "men" (Gen. 18:2ff) but later as "angels" (19:1).

But the virtue (hospitality extended not only to strangers but to everyone) is so important to Christian living that it is listed twice in the New Testament as one of the requirements for the episcopacy: "For a bishop, as God's steward . . . must be hospitable. . . ." (Titus 1:8 and 1 Tim. 3:2). As the bishop is, in part, an outward and visible sign of the shepherding ministry in which we all share, hospitality is urged upon the entire Christian community as a paramount Christian virtue. In the First Letter of St. Peter, we are reminded that, in preparation for "the end of all things . . . above all, maintain constant love for one another, for love covers a multitude of sins. Be hospitable to one another without complaining. Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received" (4:7 ff).

The biblical imperative of hospitality deems it an essential ingredient of each of the five factors of a healthy Christian community: (1) the physical plant (socalled—we're talking about our buildings and grounds here); (2) Christian community (mutual fellowship and nurture); (3) worship (listed in the middle of the other four because worship is the central factor; (4) a sense of mission; and, (5) awareness that we belong to something larger than ourselves, larger than our immediate congregation.

The biblical imperative also means that hospitality must also be an integral part of the six goals we have set for ourselves within our mission action plan ("One Body, One Mission: Changing Lives")—evangelism, Christian formation, youth and young adult ministry, communications, diocesan effectiveness, and outreach.

The reading from Titus used at Christmas reminds us that "the grace of God has appeared, bringing salvation to all. . . and [to] purify for himself a people. . . who are zealous for good deeds." As the people of the Incarnation, as the people of Christmas—as a people called to be hospitable with God's happiness, peace and love—how do we measure up?

Faithfully yours in our Lord, Upper South Carolina VII Upper South Carolina VII P.S. For a broader understanding of Christian hospitality, I take the liberty to recommend that you research in dictionary the definitions, not only of hospitality itself, but also of hospital and hospice. You will find that these institutions of hospitality have their origins in the Christian virtue and their genesis within the religious community, and were designed not only for the physical care of people, but their spiritual care as well—and are thus models for the Church today.

B R E A K I N G

news

Comings and goings at Diocesan House The Ven. Frederick C. Byrd, archdeacon, retired December 31, 2004, but will continue to serve on staff part-time as senior pastoral assistant to the bishop, working with young adult ministry and to oversee the ordination process. The Rev. Mark Clevenger, new diocesan canon for congregations and mission, joined Bishop Henderson's staff on January 11. Read all about 'em on pages 4-5 and 6.

Tsunami relief Episcopal Relief and Development (ERD) aid to tsunami victims in South Asia continues. Contributions may be made online at www.er-d.org, or by mail to: Episcopal Relief and Development, South Asia Relief Fund, P.O. Box 12043, Newark, NJ 07101. Visit the ERD newsroom at www.er-d.org for updates on relief efforts.

Windsor Report—Important dates February 21-26: The primates meet in Newcastle, Ireland, to receive the final report.

June 2005: The Anglican Consultative Council (ACC) meets in Nottingham, England, to receive the final report. The ACC is the Anglican Communion's chief legislative body, comprising more than 100 bishops, clergy and lay representatives. The ACC, one of the Anglican Communion's four "instruments of unity," which also include the Archbishop of Canterbury, the Primates Meeting, and the Lambeth Conference, is the only body that has the authority to act legislatively on the recommendations of the Windsor Report.

Visit our diocese online

www.edusc.org Please send all Crosswalk address corrections, deletions or additions to:

Starboard Communications, Inc. 5175 Sunset Boulevard Suite L Lexington SC 29072 803.996.3670 phone 803.996.3575 fax data@starboard communications.com e-mail

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Epiphany 2005

WHAT’S IN THE WORD?

W

elcoming God

By D. Jonathan Grieser

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he stories of Genesis offer mysterious and intriguing insights into the relationships between God and human beings, as well as into the mindset of the Hebrew authors who wrote and edited the text. We occasionally hear these stories as part of the lectionary cycle, but rarely do we hear sermons on them. Perhaps that is because the questions they raise are so problematic, so alien, to modern minds. Among my favorite stories of this type is Abraham's encounter with God recorded in Genesis 18. The story begins with a mysterious image. "Yahweh appeared to Abraham by the oaks of Mamre." Abraham is sitting, perhaps dozing, under the shade offered by these trees, escaping the heat of midday. Suddenly three men appear before him. We, the readers, know that God is here among these three men, but Abraham does not. Nevertheless he welcomes them. He offers them lavish hospitality, washing their feet, feeding them, giving them rest.

Eventually, Abraham learns what the reader has known from the outset, that he is being visited by God. Once again God promises him that he will have a son, and nine months later, Isaac is born.

In this issue

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ospitality—for many the word brings to mind the latest entertaining tips, cozy gatherings of family and friends, or a career in the hotel and restaurant industry.

But for Christian people, hospitality goes far beyond all of these—beyond even the ins-and-outs of coffee hour at church.

Hospitality is a central theme in Scripture and Christian tradition. We find it running throughout the Old and New Testaments—from the story of Abraham, Sarah, and the visiting "angels" in Genesis 18 to the encounter on the road to Emmaus in Luke 24, to the promise of Jesus who stands at the door in Revelation 3, waiting to come in "and eat with you." The Gospels in particular emphasize hospitality as a way of life: Jesus is portrayed as outsider, guest, host, the very "bread of life." We see or hear of him often at table with others; we learn from him what it means to be a neighbor, how lavishly God welcomes prodigals home, that hospitality, truly practiced, leads to acceptance of the poor and defenseless, prisoners and captives, even our enemies. Hospitality, in fact, in the form of the Holy Eucharist, is the centerpiece of our common worship—a constant reminder of God's welcoming acceptance and our invitation to come in to the Kingdom of God. From the early Christian era until the late Middle Ages, Christians understood the ministry of hospitality as a moral requirement, the sharing of one's own resources with those who were poor, disadvantaged, or far from home. Concern for hospitality gave rise to hospices and hospitals; it reminded monastic communities, including followers of the sixth-century Rule of St. Benedict, that in welcoming others, we welcome Christ himself.

This issue of Crosswalk looks at some of the ways in which we in Upper SC live that tradition of hospitality, as well as some of the ways in which we might deepen our commitment to hospitality as a way of life. Welcoming the stranger—churched and unchurched (by sprucing up the property; sharing what it means to be a member of the Body of Christ, whether in dialogue or at the altar rail; welcoming those who come, in the hope of new life, from alien lands; extending hospitality to God in new ways, in our own hearts and souls. We also look back on the career of one who has always welcomed us, the Ven. Frederick C. Byrd, beloved archdeacon, who retired on December 31, 2004. And we welcome a stranger (not for long) to Bishop Henderson's staff, the Rev. Mark Clevenger, canon for congregations & mission.

One Body . . . One Mission: Changing Lives—that is the vision in this diocese to which we believe we have been called. May we come to understand the power of Christian hospitality to change lives—our own and the lives of those who share our space, if only for a moment.

—Editor

Natural hospitality This story presents one of the biblical archetypes for hospitality. The author of Hebrews uses it to admonish us to entertain strangers "for by doing that some have entertained angels without knowing it" (Heb. 13:2). What is interesting in the story as presented in Genesis, though, is that Abraham's hospitality is a natural outgrowth of who he is. He does it, not because he is seeking a reward either in this life or the next, but because it is in his nature to be hospitable. That it turns out he is being hospitable to God is not of great importance to the story.

Abraham's actions remind me of something quite different. In Hinduism, one of the chief ways in which Hindus express their love of —continued on page 16

Entertaining angels By the Rev. Richard H. Norman, Jr.

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have never attended, visited, or served a congregation whose people did not consider themselves truly welcoming. But are we . . . really . . . hospitable?

I am blessed to have a very dear friend named Jack; we have been friends for over 15 years. Our friendship goes back to our days at the General Theological Seminary when we lived across from one another in the dormitory we affectionately called "Kohne Abbey." Over the years we have stayed in close contact and we have been purposeful these last few years to speak regularly (every two weeks or so) with one another. Over the course of time, it has not been uncommon for us to find ourselves chewing on the topic of Christian hospitality—what we have seen, what we have experienced, what we would hope for in a Christian community.

When it comes to scriptural teaching on the topic of hospitality Jack refers to Hebrews 13:2 ("Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it."), while I look to Romans 12:10,12 ("Love one another with mutual affection; outdo one another in showing honor. . . . Contribute to the needs of the saints; extend hospitality to strangers."). Different words, slightly different angles, but the same message.

Plain and simple, we are to practice hospitality—hospitality being that act of friendship shown a visitor. For worshipping communities that means we are to make visitors feel welcome and at home. That directive has —continued on page 16

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The other side of welcome . . .

Saying goodbye Archdeacon Byrd retires after 37 years

By Pam Steude

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he time has come to pack up the "antique" Smith Corona typewriter, Clemson memorabilia, and photos of godchildren that adorn his office. Archdeacon Frederick C. Byrd is retiring after 37 years in the ministry, but will continue to serve part time as senior pastoral assistant to the bishop.

Byrd has served the Diocese of Upper South Carolina as archdeacon for 25 years, appointed by the Rt. Rev. William A. Beckham after his election as sixth bishop of the diocese in 1979.

When Bishop Beckham asked him to become archdeacon, Byrd at first declined, saying he was happy being a priest in a small church, but he agreed to think and pray about it. Byrd had preached a sermon at St. Luke's, Newberry, on Judges 6:36-40 regarding God's call to Gideon to rescue Israel, in which Gideon twice put out a fleece of wool to confirm the call.

In order to consider the appointment as archdeacon, Byrd spent a few days at Camp Gravatt for prayer and discernment. As he was leaving for Gravatt, he found some wool on the

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desk in his office. "I never found out who placed it there, but I took that wool to Gravatt with me as a reflection point while I considered my call," Byrd said. So he went to Gravatt and "prayed and stewed and prayed some more," and, as they say, the rest is history.

"The man for the job" Bishop Beckham, who had known Byrd as a preteen camper, knew he was the right man for the job. "First of all, he was a person of faith, whose vision of the church was bigger than the diocese. He was a team player, loyal, and had enough spine not to be shoved around," says Beckham. "In addition, he had a zeal for planting new churches and knew how to support and strengthen small churches and missions."

Many people wonder just exactly what is the job description of an archdeacon (a.k.a. deputy for mission and ministry). The role of the archdeacon ranges far and wide, but in essence it is one of support to the bishop and the diocese. The

Upper left corner: The future archdeacon, age 11, at Grace Church, Ridge Spring, on his first Sunday as an acolyte. Below, the future archdeacon is ordained to the priesthood at St. James, Greenville, May 1, 1969.

archdeacon acts as the bishop's liaison to diocesan programs, commissions, committees, institutions, and organizations. Also serving as staff coordinator for the transitional deacons' program and BACAM (Bishop's Advisory Committee for Aspirants to Ordained Ministry), the archdeacon is the diocesan deployment officer as well. And, of course, he does

"anything else that the bishop asks" him to do.

Life-saver to the bishop Bishop Henderson recalls: "When I first arrived on the Feast of the Holy Name in 1995, the archdeacon was the only person with duties of oversight who remained in the Diocesan House.

Everyone else had either retired or

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Crosswalk departed to accept other calls. Because I arrived in Upper South Carolina as a stranger with little insight into our diocese, it was critical that I have regular access to someone with substantial roots and knowledge of the corporate functioning, history, and life of our congregations and institutions.

Fred Byrd was that person in spades. I have observed often, but far too lightly, that Fr. Byrd has saved my life time and time again, not only during those early days, but frequently throughout my tenure. Because he works so quietly and modestly, I'm confident that there have been countless times that he's saved my life without my even realizing it."

When Byrd reminisces over his 25 years as archdeacon, he cites his visit to Cange, Haiti, with Bishop Beckham in the early 1980s as "life-changing for me." "I came back with a greater appreciation for all the things we take for granted . . . like fresh water . . . and I had such a profound appreciation for the wonderful folk of Cange, who were so joyful and thankful with so little.

The light of Christ that shone forth from them gave me a spiritual boost that has never left me."

Other highpoints of his ministry he recalls are the creation of the Small Church Leadership Development Conference, the "Water Cange" Project, Applachian People's Service Organization, the Transitional Deacons' Program, Venture in Mission, building projects at the Bishop Gravatt Center, Builders for Mission, and the Great Episcopal Celebration on the 200th anniversary of the Episcopate in 1984, a second diocesewide celebration in 1992, and the Great Gathering in 2002. And oh, yes, there's Happening.

Byrd was spiritual director at Happening #1 and served on 19 other Happening staffs; at his 20th Happening, he served as godson Scott McNeely's "Dad." The 37 years have not been Archdeacon Byrd at dull, to say the Happening, mid-1980s least.

Grace Episcopal Church taught by Edna Watson "in the back of the church by the space heater." He became a Sunday school teacher himself as a teenager.

Church was a very important part of family life for the Byrds, who lived only one block from the church. Young Byrd began attending Gravatt's summer camp at age eight and has continued that tradition for 54 years. "There is no doubt that much of who I am today was formed at Gravatt. It provided the atmosphere for my spiritual development, beginning at age eight. It was the place where "unconditional love" was more than a renewal song. It was a reality in my life. It was the place where relationships with bishops, priests, deacons, and faithful laypeople laid the fertile ground for that seed called Holy Orders, even though I would not realize it until almost a decade and a half later," says Byrd.

He continues: "One of the reasons I directed the summer camp for seven years was to give back the gifts I had received . . . to provide the same nurturing community that was provided for me. There is a priest serving today who sat with me at age 16 at the campfire circle and talked about priesthood. Gravatt is, and always will be, I pray, a loving community where seeds are planted and nurtured and given to God for growth."

Visit Byrd's office at the Alexander Diocesan House and, amid the tiger

"Unconditional love" Byrd, son of the late Frederick P. Byrd, Jr., and Addie Elise Byrd, was born on September 21, 1942, and grew up in Ridge Spring, South Carolina. As a child, Byrd remembers being the sole member of a Sunday school class at

paws and orange memorabilia, there is very little question about where his collegiate loyalties lie. In his senior year Byrd served as student chaplain for Clemson University and after graduation cum laude in 1964 with a B.S. in English and sociology, Byrd worked for one year for the sergeant-atarms for the U.S. Senate under the patronage of the late Senator J. Strom Thurmond.

A changing Upper SC He entered Virginia Theological Seminary in Alexandria, Virginia, in 1966 under Bishop Pinckney, through sponsorship of Grace Church, Ridge Spring. "I knew halfway through the first semester that I was in the right place," he said. Upon graduation from seminary with B.D. and M.Div. degrees, he served his diaconate at St. James, Greenville, before becoming vicar of St. Luke's, Newberry. He remained at St. Luke's until his appointment as archdeacon on December 1, 1979.

Byrd has seen many changes in the diocese since becoming archdeaconamong them the incredible growth of the complex at Cange, Haiti, made possible by the “Water Cange� Project; changes in the organizational structure of the diocese; the theological move from "maintenance" to "mission"; the formation of the deacons' program; the increased effort to deploy full-time youth ministers; the resurgence of young adult ministries; and the physical moving of Diocesan House on Barnwell Street to the current location in the Trinity Cathedral complex, to name just a few.

Stats, and more

Counselor Byrd does Bible study with his Gravatt campers.

Clemson graduate Byrd with Senator J. Strom Thurmond, under whose patronage he worked for the U.S. Senate's sergeant-atarms in 1964-65.

Epiphany 2005

Byrd has racked up a few statistics in his ministry. He has attended 5 General Conventions of the Episcopal Church as a deputy and one as head of the deputation. He is godfather to 34 godchildren, aged two years to the 40s, who call him "G. B," which stands for "Godbuddy." He has two nephews and four great-nephews.

When he looks back over the years, Byrd believes his accomplishments have been "first and foremost, to be faithful and loyal to the two bishops I have served, to complete the tasks given by them, and to do all I could to support their episcopacies." He has always made it very clear that his role was to serve quietly in the background, behind the scenes. Maybe that is why folks have

Archdeacon Byrd dances the night away at Diocesan Convention

been known to ask, "What in the world does the archdeacon do?" "I believe that I have helped both lay and ordained to find ministries that matched their gifts and passions.

Numerous folk have sat in my office seeking ways to serve and I have been able to point many of them to avenues of ministry."

During the first 12 years as archdeacon, Byrd spent much time and energy in support of mission congregations, but as his job expanded, he has less time with the missions. He says, "I regret having had less time to work with the missions. I hope the new diocesan structure of congregational development will remedy that as congregations get the support and resources that they need, especially the small parishes and missions." (See the story on our new canon for congregations & mission, page 6.)

Another accomplishment Byrd mentions is the transitional deacons' program. "There are dioceses that do not have formational programs for the transitional deacons. This was one thing that I developed immediately, for that critical period between seminary and ordination to the priesthood." His passion for outreach and servant ministry has, with many others, helped to form the present deacons', or servant ministers', program and to keep it on track canonically, leading to the development of Matthew 25, a diocesan network of deacons and laypeople who have a passion to go forth to serve populations that are marginalized or at risk.

"Venerable," indeed What does retirement mean to Archdeacon Byrd? It means having —continued on page 17 more time to spend

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Upper SC

welcomes

new canon for congregations & mission

By Peggy Van Antwerp Hill

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n November 2004 Upper South Carolina took a giant step forward in mission with the calling of the Rev. Mark Clevenger to be our new canon for congregations & mission.

Clevenger joined the diocesan staff January 11. He is charged with oversight of "the congregational development, cultural realignment, and clergy discernment and deployment functions of the Diocese of Upper South Carolina so that we may fulfill our missionary vision of 'One Body . . .

One Mission: Changing Lives.'"

Clevenger, a graduate of Berkeley Divinity School at Yale University, comes to us from the Diocese of Long Island, where, for the past two years, he has served as executive director of Episcopal Charities and the bishop's deputy for stewardship. In previous ministries, in the Dioceses of Chicago and Minnesota, he worked as the diocesan congregational development consultant, offering assistance to congregations in a multitude of areas, including evangelism, stewardship, and fundraising.

In his new position Clevenger will work with the 66 congregations in Upper South Carolina to foster deepening commitment to the diocesan mission of outreach to the unchurched and to support the development of environments conducive to the living out of that mission.

It's about changing lives "Congregational development," Clevenger says, "is a constellation of many different things, but every single

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piece is about changing people's lives and creating systems that function in a way that the Gospel describes.

Ultimately, congregational development is about bringing people into relationship—as the Catechism says, restoring 'all people to unity with God and each other in Christ.'"

Clevenger, ordained to the priesthood in 1987, has worked in congregational development since the early years of his ministry. From 1986 to 1989 he was a chaplain at the University of Kansas in Lawrence. One thing led to another, and when the diocese decided that a new church was needed in the area, Clevenger answered the call to plant St. Margaret's. After one year of knocking on doors and developing home-based interest groups, St. Margaret's held its first Sunday Eucharist, which was attended by more than 300 people. Under Clevenger's leadership St. Margaret's went on to build a $1.1 million church building and to inaugurate the process that led to the development of an Anglican school, The Bishop Seabury Academy, for grades 7-12.

Following the success of St. Margaret's, Clevenger became a consultant to various congregations and dioceses and eventually a member of three bishops' staffs. As canon mission strategist in the Diocese of Minnesota from 1996 to 2000 he designed and implemented the diocesan plan for mission in the service of 116 congregations. As mission developer for the Diocese of Chicago from 2000 to 2002, his primary focus was evangelism and stewardship, and in the Diocese of Long Island since 2002 he has overseen the development of a diocese-wide

stewardship plan, linking church growth to giving, including planned gifts and capital fund drives.

"Church whisperer" When it comes to working with congregations, Clevenger says he is a "dyed-in-the-wool Benedictine" who believes that everything needed for a congregation's health, special mission, and growth is already in place; it is a matter of seeing with new eyes, creating an environment for dialogue and discernment, and letting the Holy Spirit do the rest. "Each community of faith has something unique to contribute," Clevenger says. "What we call congregational development is an organic process that unfolds in a different way in each place. There's no such thing as a cookie-cutter approach.

There are some commonly true principles that transcend all congregations, but what is most important is to look at the unique aspects of each congregation and then tuck the overarching principles into the mix."

Clevenger says he's been called a "church whisperer"—an epithet that pleases him because it speaks to the mix of experience and intuition that his vocation requires. It also honors the unique nature of every group. "I come to each congregation with a blank slate," he says.

In general, Clevenger says, there are three indicators that organize his work: "Be, Know, and Do." "Congregations are filled with intelligent, gifted people who, in general, know what to do. Being—the identity piece—is the catalyst for all that ability, the key to getting pointed

in the right direction. Identity and being—those are the pieces that are usually missing—the reasons why we do what we do. Church at its best," Clevenger holds, "always requires us to go back and examine our personal relationship with God."

Blessings all around Clevenger is married to Beth Ann Clevenger, a native Minnesotan who has worked in a variety of sales and marketing positions and now serves as her husband's number one volunteer and support person. "When we moved to the Diocese of Long Island," she says, "we decided to take a chance. I gave up paid employment in order to be with Mark and help with logistics. I love watching him work. It may sound corny but to me it's a wonderful gift.

Most people never get a chance to see their spouses work."

So, Upper South Carolina, it's time to show the Clevengers what Southern hospitality is all about. Announcing Canon Clevenger's appointment in late November, Bishop Henderson said: "I am delighted that Fr. Clevenger has accepted our call. Upper South Carolina is ready to move forward in mission, and we will be blessed indeed to have Fr. Clevenger as a guide. He brings sound knowledge, extensive experience, and an infectious energy— all invaluable assets in our diocesan effort to inspire congregations, raise up and train leaders, and reach out effectively to the unchurched."

Contact the Rev. Canon Mark Clevenger at Diocesan House, 803.771.7800, mclevenger@edusc.org.

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Epiphany 2005

Welcoming the unchurched . . .

Evangelism, pure and simple: The Alpha Course

By Johnetta George

T

he Alpha Course began as a home group in 1976 in the living room of an Anglican clergyman in England.

Today, thousands of people around the world are taking part in Alpha courses.

At St. Thaddeus Episcopal Church in Aiken, we just completed our sixth Alpha Course—by far our best-received one to date.

The Alpha Course, described by many as "Christianity 101," lasts 10 weeks, with a weekend retreat about mid-way through the course. The course presents the basic principles of Christianity in a relaxed and informal setting. The evening begins with a simple dinner prepared and served by the Alpha Dinner Team. Following dinner is a period of welcome and fellowship. It is part of Alpha tradition for one of the Alpha leaders to 'break the ice" with a joke or two. This is followed by music chosen to fit the

lesson of the week while keeping the atmosphere as relaxed as possible. (The guidance from the Alpha manual is to move gradually from singing about God to singing to God.) As the course progresses, this time slot is also used to promote the weekend retreat and the closing celebration dinner.

At St. Thaddeus, we present the course videos via DVD and LCD projector. After the video, we break into small groups for further discussion. We then gather once again as a large group and the team clergyperson fields questions asked anonymously by the guests. During the weekend retreat, we use a combination of recorded talks and live speakers Having attended all six of the Alpha courses hosted at St. Thaddeus, I have witnessed firsthand the impact this program has had on our church. After each course, we have welcomed new families into our congregation and seen many of these newcomers move into leadership roles in our parish. And serving on the Alpha —continued on page 15

Photos and collage by Eddie George

Via media: An Anglican way of being Christian By the Rev. Lloyd Edwards

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eing in a mission congregation, I am always looking for ways to evangelize. I am convinced that Episcopalians generally are not going to do this in traditional ways, so two years ago I was looking at a well-known program called Alpha. It wasn't quite what I wanted—the theology seemed a bit more evangelical than I understand Anglicanism to be, and the format—a male Anglican priest speaking—was not gender-inclusive—but, I thought, this is what is available.

Then I ran across the Every Voice Network Web site (www.everyvoice.net) and discovered via media. Its format is similar to Alpha, with weekly meetings, a meal, a video (available as DVD or VHS) or other presentation, small group discussions, and closing worship.

But the format and content of the videos are quite different, much more

representative of how I understand Anglicanism to be.

There are eight sessions, titled 1: via media: An Anglican Way of Being Christian; 2: God and Creation: The Abundance of God's Goodness; 3: God in Jesus: An Incarnational Faith; 4: God the Holy Spirit: The Breath of New Life; 5: The Bible: The Word of God for the People of God; 6: Sin: Roadblocks to Abundant Life; 7: The Kingdom Come: The Promise of Christian Hope; and 8: So, What? The format of each video is the same: men and women sitting around a table engaged in a discussion on the topic of the day. The small groups following are meant to continue the discussion begun on the video. There are suggestions for conversation-starters for the small group facilitators, as well as outlines for group worship.

Church of the Cross was a pilot

congregation for via media. We offered it following worship on Sunday morning. The reasoning was that we would become familiar with it and give Every Voice their requested feedback, and then would offer it at another time. say Sunday evenings, when we would invite friends to attend with us. We plan to offer it a second time in the spring.

Our experience with via media was good but not perfect, and our feedback reflected that. We felt that the conversation on video was too clergycentered and too sophisticated, so that it intimidated some from continuing the conversation in small groups. When we offer it again, I plan to write another set of small -group-starter questions, for they also assumed too much about our theological knowledge.

Nevertheless, the small group conversations were lively and prolonged, and the opportunity to sit

with other parishioners and come to know them better was highly prized.

Via media is not the kind of confirmation preparation program that teaches facts such as the colors of the Church year and the significance of the seasons and feast days. It is meant for intelligent adults to explore their own beliefs within a context of the Christian tradition.

Via media is available for purchase from Every Voice. Prices are given on the Web site. There is a discount for congregations in dioceses that sponsor the program. The cost includes training.

If you would like to find out more about our experience at Church of the Cross, please e-mail me at lloyde@sc.rr.com. Visit the Every Voice Web site for bios of those who participate in the videos and a calendar of scheduled via media trainings.

The Rev. Lloyd Edwards is priest-incharge at Church of the Cross, Columbia.

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Crosswalk Magnetic Church “Freebies”

A small litany about hospitality

By Felicia W. Smith All-holy Host, who creates us as travelers on this earth and provides hospitality for our every need, teach us in turn to offer hospitality and welcome to those who journey with us through life. Help us to understand that in welcoming the stranger, we welcome the Christ among us.

I was a stranger and you welcomed me.

(Matt. 25:35) Remember with me, Lord, that all humanity has depended for thousands of years on hospitality, accepting both one's obligation as host and one's privilege as guest.

I was a stranger and you welcomed me.

Remind me, Lord, that the ministry of hospitality is part of our Christian heritage, theology, and scripture, part of what we all share as mandate of the Great Commandment.

I was a stranger and you welcomed me.

Rejoice with me, Lord, where the ministry of hospitality is alive and well in the unconditional welcome of monastic communities, caring congregations, social agencies, and courageous individuals.

I was a stranger and you welcomed me.

Strengthen me, Lord, when I fear the stranger in a world of much terror and unrest. Keep my unresponsiveness from making me part of the problem, part of the fear.

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things you can do right now to make YOUR church more hospitable

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hose who have attended Andy Weeks's Magnetic Church conferences—we had two in Upper SC in 2003—have learned how easy and CHEAP it is to implement so many of his practical evangelism ideas. Here are a few gems: 1. Add your Web site address to every document, and put it on top of your signs! (Web sites are the #1 source for unchurched persons to learn about your church!)

2. If you have spent the money to make your church accessible, ensure that all your exterior and interior signs include: "disabled" access / ramps / elevator. Even those who have no special needs will be attracted by your thoughtfulness.

3. Make sure that all your greeters wear name tags!

4. Put baby-changing tables in every washroom, with signs outside.

5. Install motion detector light switches in all washrooms and hallways; they make navigation easier and they save electricity.

6. Outside, put up a few colorful welcome signs / banners in vinyl.

7. Paint front doors and mailbox RED! 8. In your nave, provide cut-out pews for wheelchairs and walkers: 2 + spaces .

9. Provide attractive, neat, bulletin boards, sectionalized by target audience, not by "producer," with paper "takeaways" in Lucite holders.

10. Always have a booth, book rack, or table with copies of all your welcoming material at every social event.

11. Ask all members to carry church "business cards with logo / name / www.

12. On Thursday, email your Sunday bulletin insert to all members.

13. Put your welcome brochure out in the community: Welcome Wagon, real estate offices, Chamber of Commerce; offices of every member who is a: doctor, lawyer, accountant, dentist, or hairdresser; also: in clinics, hospitals, and pharmacies.

14. Order of worship: always print page numbers and insert explicit communion instructions before communion.

15. Ask your clergy or lay leader to welcome guests and visitors (NOT newcomers) before the service begins.

I was a stranger and you welcomed me.

Inspire me, Lord, to offer hospitality where in your name I dare to risk, where I may entertain angels, where you reveal to me the Christ in each.

Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me. (Matt. 25:40) Holy provider, have mercy on our deep forgetting of your everlasting hospitality to us.

Sometimes we see clearly enough to grieve with you our lack of understanding of the vastness of your loving care. Through your grace, strengthen us that we may not fear to respond to the knock, to open the door, to risk the offer of holy hospitality, for it is You who knocks, it is You we welcome. Amen. ©Felicia W. Smith, December, 2004

Felicia W. Smith is a member of Good Shepherd, Columbia. She is working on "A Collection of Small Litanies" and will work with anyone who would like to create a litany for a special occasion or personal concern. Read her "Litany of thanksgiving for a new life and baptism" in the Pentecost II issue of Crosswalk. Contact her at 803.798.6498.

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Seems so simple, doesn't it? But would you like to learn more? You have 3 options: 1. Log on to Andy Weeks's Web site at www.magnetic-church.com/dates.htm and download the registration form for the event being sponsored by the Episcopal Diocese of North Carolina on February 25 and 26, 2005.

2. Can't get there on that date, but traveling elsewhere on business or pleasure between now and Memorial Day? Then log on to www.magnetic-church.com/dates.htm and download the registration forms for events near you.

3. 1 and 2 don't work? Then how about considering hosting your own event? Andy Weeks was last in this diocese two years ago. He has open dates available beginning September 16, 2005, and would love to hear from you at 401.766.7656.

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Epiphany 2005

Mi casa es su casa . . .

No se olviden de la hospitalidad, porque por ella algunos, sin saberlo, hospedaron ángeles. (Heb. 13.2)

Do not neglect to show hospitality to strangers, for by doing that some have entertained angels witthout knowing it. (Heb. 13:2)

Hospitality—The gift that gives back

The stranger made visible

By the Rev. Kathryn Tiede Hottinger

By the Rev. Timothy Dombek

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O

ospitality just seems to come naturally to the people of St. Francis, Greenville. It's impossible, in fact, to overestimate the goodness of heart of the people here, and their astonishing ability to "welcome the stranger." The youth "yard sale" where shoppers shop for free, a food pantry, a get-together, in partnership with the Department of Social Services, for adoption-ready children and prospective parents—these are a few of the evangelism cum outreach missions through which the people of St. Francis invite others in.

Stretching for the stranger Perhaps our most exciting recent opportunity to welcome our neighbors has come in the form of the many Spanish speakers who live near the church. When a couple members of the parish decided to become trained as teachers of English as a Second Language (ESL), several others joined them, and our free ESL classes began in earnest. In December of last year the vestry voted to begin a weekly service in Spanish, and the service began the second week in January.

With the help of the Rev. Robert Taylor, the diocesan —continued on page 18

ne of the easiest ways to express and practice the spiritual gift of Christian hospitality comes in recognizing and welcoming the stranger. Have you ever been the stranger? Two years ago, while studying Spanish in Ecuador, I lived with an Ecuadorian family; my Spanish tutor spoke no English, and had no interest in speaking it with me (I was there to learn Spanish, after all); none of the people I met on the trolleys or buses spoke English, nor really paid any attention to me once they surmised by my size (I'm a half a foot taller than the average Ecuadorian male, a full head taller than most women in Ecuador) that I was a norteamericano—a North American. When you cannot communicate freely with others, either by speaking or listening, you get the feeling that no one sees you, that you're invisible in a way. You can feel terribly isolated, alone.

The language of hospitality One day my Ecuadorian father introduced me to his friend Lizardo, who lived in a bungalow at the front of their apartment complex. He asked me where I was from—in Spanish, of course. When I said, “La Carolina —continued on page 18

"And who is my [Hispanic] neighbor?"

By David P. Hill

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he region and this state are experiencing a new challenge to the concept of "Southern hospitality." The Carolinas have the nation's third-fastest growth rate in the Hispanic population, primarily caused by immigration, both legal and undocumented. In South Carolina, the largest number of immigrants arrive from the Mexican states of Veracruz on the east coast and Oaxaca in the south, but they also come from other states in Mexico and the Central American countries.

The massive influx began in earnest more than a decade ago, a result of deteriorating economic conditions in Mexico and the region, caused in large part by NAFTA. (Ironically, many Mexicans who come here have lost their jobs in Mexico to lower-paid undocumented immigrants from Guatemala and other Central American nations.)

Migrant farm workers, nearly all young men, instead of passing through South Carolina in the summer months harvesting crops on the northward path of the annual east coast migrant stream, began dropping out (or "settling in") and taking the jobs that were going begging here in year-round agriculture, poultry processing, construction, and landscaping. As occurred in the great European migration to this country at the turn of the last century, the new immigrants, as soon as financially able, send money to their relatives back home to come and join them, often after a clandestine, expensive, and life-threatening journey. This accounts for the rapidly increasing number of Hispanic children entering local schools and women entering the work force.

There is legitimate room for debate about the politics of immigration and the long-term effects of this migration on our national economy (although local rural areas of greatest migration have experienced economic upturns as a result of the new labor force and consumer spending), but as Christians there can be no debate about the nature of our response to these human beings, often with great economic and social needs, who now dwell among us. Jesus' story of the sheep and the goats in Matthew 25, "I was a stranger and you welcomed me," requires us to show hospitality to our new neighbors regardless of our political or social orientation.

This is easier said than done. There are significant language and cultural barriers to meaningful social intercourse with new Hispanic immigrants. The Spanish / English issue aside, the fact that nearly all Hispanics are raised in the Roman Catholic (the "one true") Church means that other denominations are at an immediate disadvantage in attempts at service and especially incorporation. This writer was once asked by a Mexican who had attended a number of services at our Episcopal church with one of our families: "¿Entonces, ustedes creen en Jesus Cristo?" ("So, you all believe in Jesus Christ?").

The diocese, through the creation of the Committee for Hispanic Ministry and the appointment of its first Hispanic missioner, the Rev. Robert Taylor in Greenville, has recognized the urgency of our calling in to this population. The story above, about St. Francis, Greenville, outlines a model of vibrant Hispanic ministry.

David P. Hill is a member of St. Simon & St. Jude, Irmo.

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Hospitable place, sacred space

Gravatt Build your home on holy ground.

By Duncan C. Ely

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ospitality has deep roots in the Old Testament and a strong foundation in the New Testament. Gravatt, Upper South Carolina's camp and conference center in rural Aiken County, has its own history of hospitality going back more than a century.

Some of the property now comprising Gravatt originally belonged to the Bodie family. Caretaker Roy F. Stewart's greatgreat-grandparents gave the property in 1909 as a wedding present to their daughter—Roy's great grandmother— Sarah Bodie (1889-1968). She and her new husband Water Huff (1884-1940) and their family farmed much of the property for years, but the land was so poor it would not support typical crops such as corn or cotton. Nonetheless, even as the

Huffs struggled themselves, they began a ministry of hospitality to many sharecroppers. They cared for them and their children, let them live in the many tenant houses on the property, loaned them money, and provided them with food and other essentials. Many of them were strangers, but, Roy Stewart says, "They treated them like family."

Hospitality—A family tradition Stewart's grandmother, Frances Huff (1915-2004), was born in a house that stood near where Cole Lodge is now. She married Henry Stewart (1910-1979) in 1935. "Everyone called him Uncle Henry because he was so hospitable," his grandson remembers. "He was real softspoken and very friendly and he would do anything for anybody."

—Whitney Hopler

The Stewarts continued their family's tradition of hospitality on the property, but eventually lost the land during the Depression when St. Julian Cullum and his wife of Augusta, Georgia, acquired the property for about 50 cents an acre by paying the back taxes. The Rt. Rev. John J. Gravatt, second bishop of Upper South Carolina, took the initiative to establish a committee to talk with Cullum about hospitality and about providing a place where people could come for refreshment and retreat. In 1947 Cullum donated 100 acres, including Lake Henry, which German prisoners of war had built five years earlier, to the diocese in memory of his wife, who was killed crossing a street in Augusta. Grampa Stewart went to work for Cullum until 1944 and then came to Gravatt, becoming a full-time employee —continued on page 19 in 1947.

The image of hospitality: The porch at Camp Gravatt's Collett Dining Hall (photo by Eric Schnaufer)

The archdeacon remembers . . . 50 + years at Gravatt By the Ven. Frederick C. Byrd

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amp Gravatt has been a part of my life since age eight. I'll never forget that first homesick experience. How one could be so miserable and so happy at the same time I'll never understand! After a couple of years as a camper, I began working on staff (kitchen, handyman, waterfront, counselor, and director for seven years) and, except for a short seminary sabbatical, I've always been involved with the camp.

My first thoughts of the priesthood began at Gravatt as I experienced close associations with Bishop Cole and the priests and deacons and faithful laity of the diocesan family. These relationships had a profound influence on me. I saw committed men and women of God at work and play. I saw the generous outpouring of unconditional love and concern in a special community, and it was impossible to be a part of that community without being "touched by God." Relationships! That's what makes Gravatt so special. Facilities, programs, and activities are important to camp experiences but the personal relationships have formed the spirit of Gravatt. Someone asked me to describe the unique thing about Gravatt, and I could say unequivocally that it is the relationship between the staff and the campers. The welfare, the Christian formation, and the happiness of the campers are the top priorities, and each staff member commits himself/herself to those

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objectives. This means that the staff inherit a non-descript job. After a multitude of assigned responsibilities for the day, a staff member may spend some of the day fishing with a homesick child, or dealing constructively with some conflict that has emerged within a family group or building up a child who has low self-esteem, or simply listening to the child who desperately needs a friendly ear.

There is no wonder that I spent all my summers at Gravatt. To see and feel the love and concern that are shared and to experience a child's learning to feel good about herself is a joy that can barely be articulated, only felt and passed on.

In the cool of the evening when the lights are out, the children are tired and quiet, the campfire is but a pile of flowing embers, a blanket of stars is visible, the faithful whippoorwills and frogs begin their serenade, and a cool breeze drifts across the lake, I would sit quietly at the campfire and thank the Almighty that we have—for our diocesan family—a Gravatt where good things happen to children, where Christian formation is both taught and modeled—things that can stay with them forever.

Almighty God, heavenly Father, you have blessed us with the joy and care of children: Give us calm strength and patient wisdom as we bring them up, that we may teach them to love whatever is just and true and good, following the example of our Savior Jesus Christ.

Amen. (BCP, p. 819)

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P • A• R• T• S

St. Matthew’s, Spartanburg "Come AS you are; come as WHO you are."

By Malinda Tulloh

Who: St. Matthew's Episcopal Church. 101 Saint Matthew's Lane, Spartanburg, South Carolina, 29301; 864.576.0424; www.stmattsepiscopal.com.

400 members. Rector: The Rev. Robert L. Brown; Assistant Rector: The Rev. Dr. K. Drew Baker (part-time).

Where: St. Matthew's is located on US 29 within a mile of Interstate 26 in the area of tremendous and rapid growth on the west side of Spartanburg. There is therefore very easy access to all the new housing burgeoning along US 29 and along Reidville Road because of the church's proximity to I-26.

When: In 1956, the Episcopal Church conducted a survey which indicated that the west side of Spartanburg County would be an area of significant growth in the future. In response, 12 families who lived on the west side met and decided to form a church, which was named St. Matthew's.

They then went out into the neighborhoods, inviting others to join them. The first church service was held by the Rev. Capers Satterlee, rector of the Episcopal Church of the Advent, in the Knights of Pythias Hall on Palm Sunday, April 14, 1957. Several weeks later, the congregation moved to the Seventh Day Adventist Church. The St. Matthew's altar, carved by the Rev. Dr. Pendleton, rector of the Church of the Advent in the early 1900s, was portable and had been used by the diocese in missions planted previously.

As the church prospered, the Cleveland family made available 7.5 acres for the building site selected on

West Main Street, the current location, which was at that time open country.

Now the church is in the middle of a booming business area with major shopping centers, banks, and restaurants close by.

In June 1959, Bishop Cole appointed newly ordained deacon, the Rev. John W. Arrington III, to be St. Matthew's first vicar. Arrington's ordination to the priesthood on July 9, 1960, was the first service held in the church's newly constructed building.

The church experienced rapid growth, and after Arrington left in September 1963, the Rev. James H. George became vicar in April 1964. He and his assistant, the Rev. Grayson B. Garvin, served St. Matthew's and also Epiphany, Spartanburg, and Calvary, Glenn Springs. For a short while, St. Matthew's became a parish, but financial difficulties led to its becoming a mission again.

The third vicar, the Rev. Clifford E. McWhorter, served from 1967 to 1972, and was followed by the Rev. David E. Bridgforth in September 1972. By early 1975, St. Matthew's had experienced enough growth to become selfsupporting, and on November 4, 1976, was accepted as a parish by the Diocese of Upper South Carolina. Bridgforth accepted the vestry's call to become rector, and served until May 1987.

During his tenure, continued growth of the congregation made expansion of the physical plant necessary, and in the fall of 1982, construction began on a 7,000-square- foot addition that included offices, classrooms, a kitchen, and a half-court gym.

Remarkably, this was financed by selling $186,000 in church bonds in only eight days. After Bridgforth left in May 1987,

the Rev. James Janks became the fifth ordained leader, serving from June 1988 until August 1989.

The Rev. Dr. Dennis Smith began serving in November 1989, first as interim rector, then as part-time rector in October 1992. During this time, the church developed Statements of Mission and Stewardship to guide all the work of the parish. As the central focus of the parish became worship and spiritual growth, opportunities for education and outreach expanded. By the time Smith retired in 2001, St. Matthew's had experienced much growth and was in sound financial shape.

During the interim ministry of the Rev. Will Thompson, construction was begun on a significant expansion of the worship space that doubled the seating capacity to 250. The addition was completed in October 2003, after the Rev. Robert L. Brown was installed as rector in August of that year. During construction, worship services were held in the un-airconditioned gym.

Members of the parish did a lot of the interior construction work themselves, including carpentry and painting. They have incorporated the old with the new, such as the present retable, which is the table carved by Dr. Pendleton about a century ago that was

used as their first altar. The processional cross is the same one used in the 1950s, and the presence of former members can still be felt in the furnishings given by them or in memory of them.

Even the present rector combines the old and the new, for he was confirmed at St. Matthew's and has returned after an absence of 20 years.

His parents were among the early members of the parish and he and his older brother served as acolytes, just as his father served as lay reader. The cross over the altar was donated by the EYC in the early 1970s when Brown was a member, and the chair he uses during worship was given by his parents in memory of one of his playmates, Catherine Patricia —continued on page 17

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Editor's note: At the next General Convention, in 2006, a significant concern in the area of evangelism will be the development of a theology of hospitality.

Related to this concern is the concept of "open communion"—communion for all Christians and even unbaptized seekers—about much has been written in recent months. Canon I.17.7 of the Episcopal Church declares that "No unbaptized person shall be eligible to receive Holy Communion," but there are some who hold the view that this restriction runs counter to basic principles of hospitality. In the articles that follow, two Upper South Carolinians share their views.

Baptism ~ Eucharist ~

Hospitality

Evangelistic opportunity By the Rev. Thomas C. Davis, Jr.

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have come to what is to me a surprising conclusion. I am now convinced that the sequence of baptism followed by participation in the Eucharist is mistaken. I can see no reason why the sacraments cannot be celebrated independently. I see no reason why we cannot share the hospitality of the table even before we are ready for the full commitment which baptism entails.

My journey to this conclusion began as a pastoral concern. In this culture, a substantial number of newcomers to Episcopal congregations are former Baptists. Baptists practice what they call "believers' baptism." This means that adults who come from this tradition have usually been baptized. Their children have not. Yet, most of our congregations admit children to the Lord's Table.

"All persons who seek God and are drawn to Christ are welcome to receive the Sacrament of Holy Eucharist."

Do we then baptize these children pro forma simply as a license to receive communion with their families and their peers? I think we should not. I can make a good case for infant baptism. I can make a good case for adult baptism. I cannot make any case at all for the

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baptism of six- and seven-year-olds who are neither adults nor infants. I think they should wait until their confirmation because that is what confirmation is all about. Of course, like every parish priest I have baptized a few dozen of these children but not for any good reason.

Should they die unbaptized, they will not go to limbo. They are certainly as committed to Christ as their peers who were baptized as infants.

When I was ordained in 1958 most Episcopal congregations assumed that communicants were confirmed persons.

There were no invitations to baptized members of other Christian communities. Clergy were certainly aware of the occasional communion of non-Episcopalians, but it was not encouraged. In fact, it was usually discouraged, not by a fence, but by the dynamics of the liturgy itself.

I began to receive communion in the Episcopal Church when I was in college. I remember with gratitude the table hospitality extended at the Episcopal church to a small group of high-church Methodist seminarians at 7 o'clock on Wednesday mornings. Two of that small group are priests today; two of them have remained Methodist pastors.

The sacraments as evangelical?

In the first few centuries Christians were converts from the pagan world, and there are many places in the world where newcomers are from an alien culture. It is increasingly true in the western world as well. Careful preparation for baptism and for life within the community is essential in that setting. But many newcomers to the Episcopal Church in this country are already devout

Christians. In fact, some of them are people deeply and intensely involved in a spiritual journey and their arrival at an Episcopal altar is a major moment in a lifelong quest. We do not ask them if they are orthodox; I suspect we should not ask them if they have been properly baptized.

The more seriously we take baptism the more people there will be at the edges of the Christian community who have not yet been baptized.

I think this is the point to which we have come. We no longer fence the table against non-Episcopalians. Do we then continue simply to invite all baptized Christians, or do we broaden the invitation yet once again to include all who sincerely wish to follow Christ and to share the hospitality of the Lord's Table?

In Christendom from Constantine onward there were no unbaptized people except of course for some Jews and Muslims. The issues were issues about discipline—about helping Christian children become Christian adults, teaching prayer and penitence and ethical behavior. And then, St Augustine gave original sin a lasting and terrible twist. It became part of the human biological inheritance, a genetic mutation that required the very radical surgery of baptism, which now took on an ontological meaning. It changed a child born in sin into a child of God. I cannot find any justification for this view of original sin.

There is no longer anything we can

call Christendom, but there are millions of seeking and searching people, many of them drawn toward Christ. If we should decide that each of the sacraments is evangelical—that is, a proclamation, then I think we will no more bar anyone from the Table than we would bar anyone from listening to the Word of God being read or preached.

No narrowing of the welcome The more seriously we take baptism the more people there will be at the edges of the Christian community who have not yet been baptized. Many parents will be unable to make the commitment that the baptism of a child involves. For others the birth and then baptism of a child is the point of entry or re-entry into the community of faith.

We will need to discover ways in which we can be hospitable and open without cheapening the meaning of the sacrament. In my experience nothing is so damaging to the search for a spiritual home as the statement for instance that parents need to be members of this church for a year before their children can be baptized. Or, we don't marry people in this church who are not pledging members. Baptisms, weddings, funerals are all evangelistic opportunities.

We will need to struggle with changing reality. No longer do we live in a Christian culture in which the natural events of life are celebrated with sacramental signs—birth, adolescence, adulthood, vocation, marriage, death.

Baptism has had more than one meaning. In the beginning of the Church it signified and created a new birth into a new reality, but the new reality was not an —continued on page 13

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Two points of view “Participation” in the Body of Christ By the Rev. Michael P. Flanagan

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here is a desire in the church to examine our practice of "closed communion," that is, making communion available only to those who have been baptized in the name of the Trinity. As I understand it, the primary argument is that of inclusion. By not allowing unbaptized visitors to receive the Eucharistic bread and wine, we are excluding them from our service and thus inviting them to seek Christ elsewhere.

The suggested solution to this dilemma is to allow "open communion" to all who wish to receive, regardless of their "sacramental condition." Being raised as a Roman Catholic and now having to stay put in my pew when I go to my former church, I understand the pain of exclusion. I admit that there is a sense of personal oppression when one is told he is not welcome at the altar rail.

However, this sense is based on being denied something which I was once considered "acceptable" to receive.

In the movie The Terminal Tom Hanks plays a foreign citizen whose country is overtaken by a coup. His passport is rescinded and he finds himself stuck in the airport until his country is once again open to the U.S. In a telling scene, the not-so-compassionate customs agent explains to him that his credentials are "unacceptable." Hanks uses this word throughout the movie to describe himself in the midst of his quandary—"unacceptable." Is insisting on baptism as a prerequisite to

reception of communion a means by which the Church labels unbaptized persons "unacceptable?" This is, I believe, the reason open communion has gained acceptance among the faithful of the church.

“All persons who are baptized by water in the name of the Trinity are members of the Christian family and are invited to receive the Sacrament.”

"Participation" We, as the Body of Christ, want to do all in our power to avoid the possibility of labeling those who come seeking God in our church as "unacceptable." In Paul's famous passage from 1 Corinthians he says, "The cup of blessing that we bless, is it not a sharing in the blood of Christ?

The bread that we break, is it not a sharing in the Body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread" (1 Cor. 10:16-17). Paul's words mean more than they appear to.

The word translated as "sharing" in the NRSV is the Greek word koinonia, which also means participation. Paul continues on in chapter 11 as follows: "For I received from the Lord what I also handed on to you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, and when he had given thanks, he broke it and said, 'This is my body that is for you.

Do this in remembrance of me.' In the same way he took the cup also, after supper, saying, 'This cup is the new

covenant in my blood. Do this, as often as you drink it, in remembrance of me.'"

Paul's words clearly indicate that he is a part of something which has already become sacred tradition. As early as the mid-first century, a pattern of worship is being laid down along with a theology of communion.

Following Paul's understanding, reception of the Body of Christ in the Eucharistic event is "participation" in the Body of Christ. How can one participate in the Body of Christ if one is not yet a member?

Baptism is the entrance rite into the Body of Christ. Our catechism states that "Holy Baptism is the sacrament by which God adopts us as his children and makes us members of Christ's Body, the Church" (BCP, p. 858).

Theology or inclusivity?

By at least 215 A.D. the Church had developed a clear pattern of worship that dealt very efficiently with the issue of nonbaptized persons. The service was separated into two distinct parts, the liturgy of the Word and the liturgy of the Sacrament. At the conclusion of the liturgy of the Word, the kiss of peace, nonbaptized persons were ushered out of the room for instruction and preparation for membership, while the Body continued with the Eucharistic prayer and reception of communion. The symbolism was certainly clear—this part of the service is open to members only. Our Easter vigil is a reminder of the time when new members were included in the complete service for the first time. After an all-night vigil, the catechumens were baptized at dawn and brought into the Church for their first full service and reception of communion. In some cases, this was after a three-year preparation process.

I am convinced that the concern for open communion comes out of a desire to save ourselves from feeling bad about not allowing our neighbor to join us at the altar rail. I believe that we must balance that desire against the question, What does open communion say to us about ourselves? Furthermore, what does open communion say about the rite of baptism?

In an attempt to be inclusive, might we be overriding the theological meanings of the rites themselves?

In an attempt to be inclusive, might we be overriding the theological meanings of the rites themselves? Our Baptismal Covenant begins with the words, "Do you believe . . . ?" Faith is a significant aspect of the reception of communion. If we are to "participate" in the Body of Christ one would expect some level of faith in the Body. Our catechism tells us that "The inward and spiritual grace in the Holy Communion is the Body and Blood of Christ given to his people, and received by faith" (BCP, p. 859; emphasis mine).

At Holy Cross, our bulletin purposely invites all to come to the altar rail at communion; no one is considered "unacceptable." Those persons baptized are invited to receive communion, and those persons not baptized are invited to receive a blessing. The communion event unites us as the Body of Christ and invites seekers to be blessed as they consciously investigate their desire to participate as full members of the Body.

The Rev. Michael P. Flanagan is rector of Holy Cross, Simpsonville.

Evangelistic opportunity continued from page 12 ontological change in the individual. Rather it was incorporation into a community of faith. Then it became a sign of inclusion within the ark of salvation. In England, until the 19th century, it conferred citizenship and a place in the life of the community. In our times, increasingly it is a sign of a life alien to the secular community, and therefore it is quite possible that we can no longer justify the automatic baptism of infants.

It would seem to me that infant baptism continues as the sign of God's initiative

in our inclusion among his children. But when children are not baptized in infancy, then baptism becomes the sacramental sign of a changed life. I think that now the invitation to the Table should be extended to all who sincerely seek to follow Christ, and there should be no narrowing of the welcome.

The Rev. Thomas C. Davis, Jr., is a retired priest of the diocese and former rector of Holy Trinity, Clemson.

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The unconditional welcome awaits . . .

N. Augusta community follows hospitable tradition

By Felicia W. Smith

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he ministry of hospitality has ancient roots as old as solitary travelers and the small bands of humans who were welcomed to share the safety, companionship, and nourishment of fires and hearths.

The basic concept has remained unchanged: the traveler, the unconditional welcome. We see this early on in scriptural accounts and in the lives of the early Christian desert mothers and fathers.

As religious communities became established, the ministry of hospitality was adapted as the Christian responsibility of welcoming the stranger. Safety, companionship, and nourishment were life-and-death gifts that religious communities had to offer; the guestmaster of the monastery had as his task seeing to the welfare of the guests.

The ministry of hospitality prevails in monastic communities today, communities as close as the Convent of St. Helena, in Augusta, at the Georgia border. The guestmistress still welcomes guests, shows them their space, orients them to the community schedule, and ascertains their special needs.

Guests might be seeking the safety of emotional space, of retreat from a too-hectic pace, or temporary physical safety from a dangerous or threatening relationship. They might be seeking the companionship of Christ-centered lives, different perspectives, or models to ponder that might advance the journey in the form of personal changes. Perhaps guests simply seek nourishment that is simple, healthy, and restorative— physical food or food for the spirit, spiritual direction or solitude.

A personal journey As I pass through the gate at the Convent at St. Helena and drive through the pines, I feel a wonderful sense of peace, that I am home. After many trips, I am greeted with that unconditional welcome, but also the welcome of old friends. Shown to my room in the guesthouse by the guestmistress—will it be the Mary room, or the Martha or another one?— I am left alone to settle in to the quiet, simplicity, and solitude. It engulfs me, and I come to a complete halt to let the healing work begin.

I join the sisters for vespers, watching the changing colors of sunset through the wrap-around chapel windows. My spirit lifts in joy as chanted psalms fill the space. (And Cole, the convent dog, keeps an eye on the sisters from her self-appointed spot, worn bare of grass by her steady diligence through all the offices, day after day.)

Supper is a simple affair with catching up and getting acquainted with other guests or new sisters. (Their main meal is a noon.) The last office, Compline, ends the day, and the Great Silence begins to conclude after mass the next morning. Or if this is a silent weekend retreat, the silence extends from Friday evening till Sunday morning.

One may choose a solitary retreat with meals delivered to one’s room.

One may choose to participate in all the offices or not. Sleep. Wander in the woods, explore the library, sit in the chapel, do some manual chores on the grounds, write in a journal, or meet with a sister for spiritual direction.

Look and see what awaits in this contemporary manifestation of an ancient ministry. Our needs as travelers in this life have changed little in spite of the trappings of the modern world. We still seek safety, companionship, and nourishment. The unconditional welcome still awaits, old as the ages but fresh, open, and restorative. Come home to an opportunity that will refresh and strengthen for re-entry into the contemporary world (www.osh.org/convents/Augusta.htm).

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Felicia W. Smith is a member of Good Shepherd, Columbia. See her "Small litany about hospitality" on page 8.

W a n d e r i n g s

By Duncan C. Ely Not all who wander are lost. —J. R. R. Tolkien We all find ourselves wandering—roaming or traveling without a settled course—from time to time on our journeys as Christians. Our families and our society teach us that our lives should be purposeful and full of direction, and that wandering implies being aimless.

But if we look at our Old Testament heritage, we see that God encourages—even requires—us to wander. Led by Moses and Aaron, the Israelites wandered in the wilderness between their Exodus from Egypt and sight of their Promised Land. God sustained them with manna and water and was ever present during their wanderings toward God to receive the Ten Commandments and away from God to worship a golden calf. Seen in this light, our own wanderings become necessary as Sabbath times and can become periods of reflection and cleansing. Like the Israelites, we question, we find answers, we are afraid, we find peace, we become seduced by our own golden calves, we hear God's will for us. "Wanderings" is a series of meditations to encourage us to make use of this wandering—this wilderness time—in a productive, reflective, cleansing way and to be open to God's honing influences. Look for other "Wanderings" in future Crosswalks.

Hospitable Wandering Who's that stranger there beside you?

Don't be smug and don't be cruel Maybe we are entertaining angels unaware.

—-Michael Smith and Wayne Kirkpatrick In today's world, hospitality seems to imply pleasant—but light—duties: having friends over for a meal; hosting a party; serving as a greeter for newcomers at a church; staying as a guest at an inn or hotel. In Old Testament times, though, hospitality had more profound implications. The hospitality code demanded that one provide water for foot washing and nourishment, food, and sanctuary for three days to travelers in hostile environments. The psalmist writes about this in Psalm 23: You prepare a table before me in the presence of my enemies. The code loosely based this hospitality on God's graciousness, and reminded the Israelites of their own wandering in the wilderness and of God's hospitality to them during that time. Abraham and Sarah knew all about hospitality. They were wanderers— nomads—and life and traveling were dangerous. Once, when welcoming three strangers, they found themselves providing a haven to three angels who promised them a son. Paul must have been thinking about Abraham and Sarah's adventure with angels when he wrote, "Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it" (Heb. 13:2). It is worth knowing that the Greek word for hospitality, philozenia, comes from philos (affection) and zenos (stranger) and means showing affection for strangers.

In New Testament times, Christians have taken hospitality just as seriously by showing the love of Christ in practical ways as he showed his love for us. Many communities, such as the Benedictines, specialize in hospitality. Churches welcome refugees. Local parishioners house strangers. The list goes on. The challenge is to practice hospitality in ways that take us out of our comfort zones by welcoming into our lives others who are different from us. Jesus said, "When you give a luncheon or a dinner, do not invite your friends, your brothers or relatives, or your rich neighbors. . . . [ W]hen you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed" (Luke 14:13-14a). God constantly uses us to touch lives, and hospitality can be one way this happens. Hospitality can break down the distinction between the insider and the outsider, the haves and the havenots, the host and the foreigner, the giver and the receiver. Jesus said, "I was a stranger and you welcomed me" (Matt. 25:35). Genuine hospitality to strangers can help them feel less strange. As we wander—just as Abraham and Sarah wandered and as just as Jesus wandered—we need to remember Jesus' words, "Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me" (Matt. 10:40).

O God, whose hospitality offers us life in the Kingdom, fill us with the grace of that hospitality so we can follow the example of your Son, show your love to strangers, and feel the common bond we share as your children, through Jesus Christ, Our Lord. Amen.

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Scripture is the key A response to Anne J. Burke Editor's note: The Rev. Dr. Lennart Pearson provides another installment in the discussion of orthodoxy kicked off by the Rev. Dr. Philip Whitehead's article "Orthodoxy, relationship, and witness" in the Easter 2004 Crosswalk and continued in two subsequent Crosswalks, first by Pearson's "The true voice of orthodoxy" and then by layperson Anne J. Burke's "Please, God, more hermeneutics." Find the first three installments on the Web at www.edusc.org/Crosswalk/Archive/.

By the Rev. Dr. Lennart Pearson

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hank you for your response to my response. Your spirited embrace of the "s-word" (subjectivity) confirms precisely the point I was making about winding up in a swamp: "an everenlarging awareness of our interrelatedness with God and with each other," deeper and more expansive images of God," etc., etc. Well, feel free to add anything you like to the hermeneutical buffet. There will always be those who are eager to taste new dishes.

Drawing the line But I have a question. Should the Church ever say "No" to anything? If all is subjective, how does one determine whether a notion is wrong?

In the really old days, we had people like Arius, Nestorius, Apollinaris, Donatus, Pelagius, Marcion (who by the way didn't like the Old Testament either). We have had Docetists, Adoptianists, Gnostics, Arians, Montanists, Monophysites, Monothelites, Helvidians, and others— each with their own hermeneutical twists. But when it was understood that

their particular views were contrary to what had been received from the apostles, the Church drew the line and said, "No." To this day, all kinds of people are always claiming "new insights" to justify all sorts of things but this is where the Scriptures serve as a control.

"New insights" that are contrary to the Scriptures that have come to us from the undivided Church, so-called "private revelations," are to be rejected.

Archbishop Thomas Cranmer, the architect of our Prayer Book, said quite correctly: If there were any word of God beside the Scripture, we could never be certain of God's Word; and if we be uncertain of God's Word, the devil might bring in among us a new word, a new doctrine, a new faith, a new church, a new god, yea himself to be a god. If the Church and the Christian faith did not stay itself upon the Word of God certain, as upon a sure and strong foundation, no man could know whether he had a right faith, and whether he were in the true Church of

Christ, or in the synagogue of Satan.

If, as you say, "not all truth is in Scripture, and not all Scripture is truth," then of course none of this makes any difference. Believe about God anything you want to believe.

Nothing is really right, and nothing is really wrong. "Take a chance on the unknown."

And what of the Holy Spirit?

One phrase, however, is troubling.

You write of the craftiness of the Holy Spirit—as if somehow it is really God who is secretly at work for our good through these hermeneutical spinmeisters. But when Jesus spoke to his disciples about the Holy Spirit, he said that the work of the Spirit would be "to teach you all things, and bring to your remembrance all that I have said to you" (John 14: 26). And again, "He will take what is mine and declare it to you" (John 16: 14-15). The Holy Spirit is not some general spirit of religious genius or exuberant subjectivity, but the One by whom Christ is interpreted for the Church and for the believer. As the Catechism says, "We understand the meaning of

the Bible by the help of the Holy Spirit, who guides the Church in the true interpretation of the Scriptures" (BCP, pp. 853-54). I don't believe for a moment that the Holy Spirit bestows new insights just to support hermeneutical adventurism.

The word craftiness appears in 2 Corinthians 4:2 where Paul says that the apostles have renounced "the hidden things of shame, not walking in craftiness nor handling the word of God deceitfully." Good point! The crafty ones are those who play fast and loose with the Word of God. So much for skeptical hermeneutics.

Now all this may seem pretty archaic and out of step with modernity.

That's all right. But hermeneutical innovations—deeper and more expansive images of God derived from exuberant subjectivity, or an evolving awareness of our interrelatedness with God and with each other (derived from who knows where)—should not be confused with catholic and apostolic Christianity.

They are mutants. They are weeds among the wheat.

The Rev. Dr. Lennart Pearson is a retired priest of the diocese who served most recently at Church of the Nativity, Union.

Evangelism, pure and simple: The Alpha Course continued from page 7 Course team has been anything but boring. It seems God deepens the faith of all those involved, regardless of how many times one has been involved in the past.

At Alpha, new relationships are formed and old relationships are strengthened. Central to these relationships is the weekend retreat or "Holy Spirit Weekend." It is a weekend of learning together, dining together,

and playing together. The focus of the weekend is on how the Holy Spirit works in the individual lives of each person. Each retreat has been different; but all of them have been powerful.

Friendships which have been forming in the early weeks of Alpha are now bonded with the love of the Holy Spirit. A closer group returns for the remainder of the weekly course.

The first five courses at St.

Thaddeus were run in both the fall and spring. This year we chose to offer only one course, in the fall. This resulted in the largest turnout of all the courses.

Another factor was the advertising via newspaper and radio. Some of this year's participants came as a result of the advertising and needed directions to the church. We also contact newcomers to the parish (since the last Alpha Course) with a personal invitation

to attend. Alpha is evangelism in its simplest and purest form.

Resources for running an Alpha Course are available through the website www.alphausa.org.

Alpha leader Johnetta George is a member of St. Thaddeus, Aiken.

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Welcoming God continued from page 3 God is through puja. Puja involves a wide variety of activities in which devotees shower the images of the gods with tokens of their love and devotion.

They bathe and dress the images as a mother cares for her infant child. They offer the gods food and drink; they bow in honor as one bows to a favored guest, or a respected superior. In fact, they demonstrate their love of the gods in all of the ways humans love each other. Of course, on the surface, such behavior is offensive to Christians; it is clearly idol worship. We are well accustomed to seeing God in the face of the needy, to express our love of God by reaching out to others, but what gestures or devotional practices, what prayers might also involve being hospitable to God?

"Here I am" Juxtaposing this Hindu devotional practice with the story of Abraham's encounter with God by the oaks of Mamre may help us think in new ways about God and about how we encounter God. Abraham's story is remarkable in how it shows one human being's openness in his relationship to God. Some early Jewish commentators on Abraham stressed that openness when they reflected on the question of why God chose Abraham. What set Abraham apart was not that God called him. The rabbis said there was no way of knowing how many people God had called before he called Abraham. What set Abraham apart for the rabbis was that he responded to God's call. To put

it another way, Abraham was open to the possibility of encountering God in a new and unexpected way.

That seems to be an important lesson of the story of Abraham: to be open to the possibility that God might

Being radically open to God means accepting God on God's terms, not limiting God to approaching us in the old, comfortable ways.

God's terms, not limiting God to approaching us in the old, comfortable ways. Perhaps even more importantly, being radically open to God means allowing God to encounter us at the pace, and in the fashion that God demands. Being hospitable to God may mean opening ourselves to the possibility that God may be present to us in all that we do, in everyone we meet, and even as we nap in the heat of the day.

D. Jonathan Grieser is an intern at Church of the Redeemer, Greenville.

be present to us in new and perhaps even frightening ways. Being radically open to God means accepting God on

Entertaining Angels continued from page 3 implications for every Christian. And so, Jack and I have found ourselves asking some very simple, but basic, questions that we consistently hold before ourselves and our mutual ministries in the Gospel.

I would hope that most of us would agree that in Jesus we have a great example of hospitality. Growing the Church, the Incarnate Body of Christ, means that we are to be hospitable on many different levels. We cannot expect folk to visit us and worship with us on a Sunday morning (or any other day for that matter) if we are going to make it hard for them to do so.

into our church for worship, how are they treated? Or perhaps we can say it this way: Once they have arrived do we make them feel at home or do we make

them wish they were at home?

When visitors arrive at church on a Sunday does someone greet them with a smile, offering a hand of welcome and

Once [visitors] have arrived do we make them feel at home or do we make them wish they were at home?

One of the first points of contact (other than paid advertising or Web sites) is church signage. Where's it located and what's on our exterior sign?

Does it list types of service, service times, the names of the clergy? Have we shown that we care about their interest by listing a phone number and perhaps a Web site (if our congregation has one)? Does the sign direct visitors to the church office, or they left to wander a possible maze of buildings and doors?

Once we get visitors actually to step

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But are we . . . really . . . hospitable?

(photo by Eric Schnaufer)

assistance (should it be necessary)? Or, are visitors greeted by an empty narthex, left to figure out for themselves where classes, worship, coffee, the nursery and bathrooms are to be found?

Do we sit next to someone who is obviously a visitor, and when it's clear that he or she is confused, unsure, or lost in the beauty of our Anglican worship with our different books and liturgical calisthenics, do we offer polite but genuine assistance?

Provided our visitors have made it through the narthex, into the nave for worship, what about after the service?

Have we invited them to coffee? If we get them to coffee, do we speak to them or do we let them wander around the hall alone, staring at the walls and into their coffee cups? Do we make them a part of the conversations that we are obviously enjoying with one another (who already know one another)? Have we introduced ourselves to visitors and have we introduced them to at least two other "regulars"? Have we shown them that their presence matters to us?

Studies in congregational development have shown that we really only get one shot at retaining visitors.

But we really do not need studies to tell us that, do we?

In our heart of hearts we know that if we haven't mastered the hospitality bit, then everything else we might well be for naught.

The Rev. Richard H. Norman, Jr., is rector of Church of the Redeemer, Greenville.

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St. Matthew’s, Spartanburg continued from page 11 Day, who died as a child.

St. Matthew's continues to expand, as predicted by the founders in the 1950s. In 2003, there were 290 members. In the last 16 months, the congregation has grown to 400 members. Some of the new members are transfers from other Episcopal churches in Spartanburg, but over half are transfers from other cities or denominations. Once again, the parish needs more space, and at the annual meeting in December 2004 the congregation approved a plan for further expansion of the parish hall and sanctuary, as well as the addition of a new education wing and parking area.

The Rev. Dr. K. Drew Baker, a pediatrician ordained in the Diocese of Western North Carolina, now serves as assistant rector part-time.

How: Worship and spiritual growth are central to the life of the parish, a focus exemplified by the "Prayer for Spiritual Growth" which the people of St. Matthew's pray every Sunday:

Gracious Father, we ask spiritual growth for ourselves, our families and friends, and especially for our family of St. Matthew's. Grant us growth in understanding and willingness to be your Body in this world. Empower us to live the mission of Christ: to preach, teach, heal, and make disciples. In joyful thanksgiving for the blessing of your presence in our lives, compel us to share you with everyone we meet.

May our numbers increase, our commitment deepen, our lives be joyfully yours. Make us a Godcentered people. In Christ's name we pray. Amen.

This prayer also informs St. Matthew's value of hospitality, which is central to their focus on evangelism and outreach. Greeters welcome newcomers and visitors at both Sunday services at 8:00 and 11:00. The service bulletin is designed to lead strangers through the service, and visitors are invited to complete and turn in the tear-out portion of the bulletin for follow-up by

the Evangelism Committee. Each visitor receives a bright- colored Hospitality Bag that contains a jar of cookie mix and a welcome card with relevant information about church services, church telephone numbers, and the names of contact people. As soon as new members join, they are invited to help with a project so that they immediately realize they are needed and can connect with a small group.

Brown believes that the Episcopal Church can grow as fast as other denominations in the Westside area. He says that St. Matthew's is intentional about evangelism, and that everything the church does to welcome people is part of that focus. He sees the preschool and activities for youth as means of drawing families to the church, and says that the evidence of this is the significant growth of enrollment in the preschool for ages 2-4, and in the attendance of over 25 young people at Sunday evening programs and supper. In addition, about 40-50 people attend the contemporary Rite III Eucharist and healing service at 6:30 p.m. Wednesdays. This service is

followed by supper for college students.

Evangelism and outreach are closely connected. The parish is the site of classes of English for Speakers of Other Languages (ESOL) and also for Narcotics Anonymous (NA). At their Pumpkin Patch in October, they sell Halloween pumpkins grown on the Navajoland Reservation to raise money for outreach. This sale raised $22,000 in 2004. Also, part of the space in the new building will be available to the community as part of outreach.

St. Matthew's invites people to "come AS you are; come as WHO you are."

The diversity of St. Matthew's mirrors the diversity of the community. The rector says that newcomers may "come to hear the priest, but they stay because of the people." He is convinced that the commitment and involvement of the entire congregation form the foundation for the continuing growth and vitality of the parish.

The founders would be proud.

Malinda Tulloh is a member of Church of the Advent, Spartanburg.

Saying goodbye continued from page 5 with family, friends, and all those godchildren. It also means that Byrd will have time perhaps to see the United States via Amtrak, stopping at places of interest for as long as he wants and continuing on to other destinations. He also looks forward to having the opportunity to be spontaneous when he wakes up in the morning without having the day planned.

"It is with the greatest reluctance that I anticipate life and ministry in the Diocesan House without Archdeacon Byrd," says Bishop Henderson. "I am consoled only by the fact that, in retirement, he will yet be available to serve as my senior pastoral advisor and for such other ministry as his extraordinary talents and extensive experience quality him so imminently.

"The title 'Venerable,' as used within Anglicanism in reference to archdeacons, is defined as 'worthy of respect or reverence by reason of dignity, character, position, or age.' In my experience," Bishop Henderson asserts, "there is no one who, by his life and ministry as lay person, deacon, and priest—and right arm of at least two bishops—lives more faithfully into that definition, and is more worthy of the title. 'Venerable' he is."

Byrd retired officially on December 31, but as archdeacon and senior pastoral assistant to the bishop, he will keep office hours at Alexander House two days a week and will concentrate on two areas of ministry: the ordination process and ministry with young adults (Canterbury Communities). His office is now on the second floor of Alexander House. Drop by to see him! A few of those antiques and memorabilia can still be found in his new office.

Pam Steude, former editor of Crosswalk, is a member of St. Francis of Assisi, Chapin.

A family affair: (top) The archdeacon relaxes with his mother, Mrs. Addie Byrd, and cousins Randy and baby Buford Graham.

The archdeacon officiates at a cousin's wedding at Our Saviour, Rock Hill (bottom left).

"Godbuddy" Byrd in the early 1980s with one of his 34 godchildren, William McSwain (right).

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Hospitality—The gift that gives back continued from page 9

The stranger made visible continued from page 9

missioner to the Hispanic community, our Spanish service has grown steadily and Spanish language and Latin culture have become an integral part of our life together.

Bilingualism is a stretch for some of us, but we are trying to make our life of prayer and praise one that welcomes people who speak either language. Most of our publications are now bilingual, ranging from our parish brochure and our bulletin announcements to our newsletter and our church sign. While we continue to hold two services in English and one in Spanish on Sundays, our "special" worship services are now bilingual: All Souls, Thanksgiving, Christmas Eve, Epiphany, etc. Both Anglos and Latinos serve as lectors, greeters, and so forth, and an Englishspeaking member has been trying her hand at leading Spanish worship music on her guitar! This effort to provide hospitality to our neighbors has been a wonderful ministry for us, both in welcoming new faces to the parish and in stretching our ideas of who in the area could benefit from hearing about Jesus at St. Francis.

Those of us who are Anglos have also been "welcomed" warmly by our Spanish-speaking brothers and sisters. When a group of five children received their first communion in the Spanish service, all of the English speakers canceled Sunday School that day to attend the service. Then the Spanish speakers hosted all of us in a big Latin-style fiesta and reception. Participants in the Spanish service also took it upon themselves to be in charge of the pesebre or crèche set this year; they taught the Anglos their Latin America traditions! Those who worship at the Spanish service also led us in an observance of a Christmas novena, and of las posadas, a traditional rite of Advent throughout Latin America. Through their teaching, the Anglo members of St. Francis are learning to see the Church in a broader context.

del Sur, en Norteamérica,” he shot back, "Oh, I used to live in New York City for 20 years." You can imagine my relief to hear English spoken in a most unexpected place. Exhausted from days of trying to communicate in a second language, I talked non-stop with Lizardo for the next hour. What a gift to me, and a way to make me welcome in his home.

In case you hadn't noticed, our Diocese of Upper South Carolina has a rapidly growing Latino population, many of whom feel in North America the same way I did while visiting a Latin American country. Because some can't speak the language or understand it that well, they feel that no one sees them, that they're invisible in a way. I only stayed two weeks and a few days in Ecuador; imagine living in a place for months or years and always feeling that you were invisible or didn't belong.

Someone knows that I am here Whenever I am out and about in Greenville, at the gas station, the supermarket, a department store or restaurant, I look for these invisible people; people who live among us, but because of perceived or real cultural barriers, stay hidden, in the background, doing jobs few of us would willingly take, and largely being ignored by their neighbors. When I see someone whom I believe (or know) to be Latino, I say hello in Spanish: Buenos días, Good morning; Buenas tardes, Good afternoon; Buenas noches, Good evening. Almost always, I get an enormous smile in return, and a polite reply—either the same phrase I said, or a little more. What I like best in the exchange is that I detect a slight straightening of the shoulders, a sense of dignity returning to the body, as if that person is thinking someone sees me, he spoke to me; someone knows that I am here, and he greeted me like one of his neighbors, but in my language. If I get the chance, I tell the person about our services in Spanish in Greenville, and offer an invitation to come and see.

Not many do come, but some have. It's a start; as a diocese we're so late getting involved in this ministry.

Who really receives the reward?

El padre Timoteo Dombek (al centro)—stranger no more

Many of the Anglos are also learning Spanish, thanks to one of the Latina teens, who has begun offering a Spanish class free for anyone in the community.

About 12 people are currently in the class, and more are joining all the time!

This talented young woman (who also happens to be an acolyte) is an example to all of us of the rewards of hospitality. The Anglos thought that opening the doors to Spanish-speakers would be the "right" thing to do; little did we know how much it would benefit us!

Welcoming Jesus in our midst at St. Francis means opening our doors wide to the community around us. From adoptable children to our hungry neighbors to those whose language is different from ours, God has given us amazing opportunities to provide hospitality. I am very grateful to be serving a parish that is so enthusiastic about outreach and evangelism, as well as about providing hospitality in myriad ways. In an attempt to "welcome Jesus" in others, we have found amazing rewards and joys, and received tremendous gifts. As a community, we give thanks to God for all of these gifts and blessings, and look forward to whatever wonderful surprise he has in store for us next.

Mi casa es su casa

The Rev. Kathryn Tiede Hottinger is rector of St. Francis, Greenville.

We in the Church face a tremendous opportunity to welcome the stranger by befriending the Latinos in our cities and towns. When we welcome someone, we acknowledge his or her personhood, presence, and quite honestly, the image of God within. “Bienvenidos,” "Welcome!" Whenever we can truly make people feel welcome, chances are good that they'll be back; for all of us, regardless of language, culture, or gender, desire a place where we can feel welcome, feel at home, and not alone. Isn't what the Church is supposed to be for all people? A place to call home in our journey of life? “Bienvenidos! Mi casa es su casa,” says Jesus. Let us say it to others, to the stranger, too. We might be entertaining angels without knowing it (Heb. 13:2).

The Rev. Timothy Dombek is rector of St. James, Greenville.

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Gravatt . . . continued from page 10 Gravatt gets going The Episcopal Church began its ministry of hospitality on this land that same year, and young people were important from the start. The first use of the site was that fall when youth from Church of the Good Shepherd, Columbia, picnicked there with their rector. The first diocesan use was a Sunday Church School rally the following spring. Summer camps began in 1949. Interestingly, Bishop Gravatt's committee chairman John Pickney and the leading committee members Capers Satterlee and Orren Zabest were all from the Upstate. So in the beginning Gravatt had more campers from Greenville and Spartanburg than from anywhere else.

The first buildings were old structures transported from Fort Gordon, some of them still standing behind Stewart Dining Hall. Uncle Henry used to farm freshgrown vegetables and watermelons for the Gravatt kitchen. Handymen would pick them, put the watermelons in a box, and sit behind the kitchen and shell peas.

Campers on hikes would enjoy the watermelons. The Stewarts would go to the ice house, chip ice, and put it in glasses for campers.

The diocese later built the bird houses and bathhouses, and, in 1956 Cullum and Stewart Halls. Also that year Roy Stewart was born in Aiken, and came to Gravatt where his grandparents raised him. In 1960 or 61 under its fifth bishop, the Rt. Rev. Alfred C. Cole, the diocese acquired an additional 150 acres to accommodate the growing camp, built up Lake Louise on the camp side, moved the bird houses over there, and eventually added all the facilities that make up Camp Gravatt today. Over the years camp structures have included teepees, Conestoga wagons, tents, and cabins. For more than half a century the summer camp has played a formative role in the lives of thousands of children, disadvantaged youth, and York Place residents, who in the early days were orphans.

Hub and microcosm Early on, the diocesan vision was that Gravatt would serve as a hub of activity, formation, ministry, renewal, and spirituality. Archdeacon Fred Byrd thinks the idea of a hub still expresses what Gravatt can be—a microcosm of what the diocese can be. "What you do in a hub is equip," Archdeacon Byrd says. "You come there for hospitality—for building community, refreshment, and training—but then leave there to go out and make disciples."

Part of Gravatt's ministry of hospitality has always been the offering of a place of retreat where individuals and groups can come to get away from the day-to-day distractions of home life and work. Gravatt's executive director Paul Price believes that "Gravatt's goal is to meet the needs of its guests so they can focus on why they're here." He goes on to explain, "Gravatt offers a place where people can go to engage themselves without distraction." Roy Stewart and his wife Lillie are a big part of Gravatt's hospitality. "We try to make everybody happy and treat them like family," he says. "My great-grandparents lost their land, but something good came out of it because the tradition of hospitality they started has continued."

Gravatt's hospitality has been A camper works the Gravatt ropes course. inclusive over the years. For example, the ropes course, one of the first of its kind and a model for others, features an accessible course so people in wheelchairs and those with other disabilities can use it. These courses have challenged thousands of individuals and corporate groups to become more confident, build leadership skills, and work through problems at home, at school, in the workplace, and in their communities.

Gravatt's hospitality also extends to God's creatures such as beavers, black bears, coyotes, deer, red and gray foxes, otters, black panthers, swamp rabbits, raccoons, and all sorts of birds, including ospreys, bald eagles, hawks, piliated woodpeckers, and barn, great horned, and screech owls.

Gravatt's Cullum Hall after the fire in December 2003

Gravatt as phoenix More than a year ago, Cullum Hall and the adjacent chapel burned. But the fire has not compromised Gravatt's ministry of hospitality. In spite of not yet having a new building to replace Cullum Hall, Gravatt is open and eager to host all kinds of groups. Some see the fire as a catalyst. Instead of rebuilding Cullum Hall and the chapel on the same footprint, the Gravatt board of directors has hired consultants to help with a comprehensive vision, strategic plan, and feasibility study that have the potential of turning Gravatt into an even more effective diocesan hub. "The symbol of a phoenix bird rising from the ashes is representative of what's happening at Gravatt in the wake of the fire," says board chairman Bob Alexander. The phoenix is an appropriate representation because it is also a Christian symbol for the resurrection.

Gravatt's nearly 60 years of hospitality have had an impact on many people and institutions. The Rt. Rev. William A. Beckham, the sixth bishop of the diocese, feels that Gravatt has energized this diocese more than anything else. "There is a whole generation of people who went to Gravatt as children who really gave, and continue to give, a lot of life to this diocese," he says. "Gravatt has molded lives and shaped entire groups of people." With God's grace and the help of the people of Upper South Carolina, it will continue to do that for many years to come.

Duncan C. Ely is a member of St. Philip's, Greenville.

Give the gift of hospitality The Bishop Gravatt Center still needs your help to recover from the fire that destroyed Cullum Hall in December 2003. The Center has established a fund to help defray the costs of rebuilding, recovery, and improvements that will not be covered by insurance. Individuals wishing to make a donation may send a check payable to The Diocese of Upper South Carolina (with "Cullum Hall Fund" on the memo line) to: Diocesan House, 1115 Marion Street, Columbia, SC 29201. All funds donated are restricted for use on this project.

Going to the Masters?

Gravatt is offering a "Spiritual Golf Package" for the Masters Tournament, April 3-10. Lodge room $105 per night; cottage room $90 per night (accommodations for two adults; $35 for each additional person). Contact the Bishop Gravatt Center for details (800.597.1764; gravattguest@mindspring.com).

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Crosswalk The official publication of the Episcopal Diocese of Upper South Carolina

SOUL food Love bade me welcome: yet my soul drew back, Guiltie of dust and sinne.

But quick-ey'd Love, observing me grow slack From my first entrance in, Drew nearer to me, sweetly questioning, If I lack’d any thing.

A guest, I answer'd, worthy to be here: Love said, You shall be he.

I the unkinde, ungratefull? Ah my deare, I cannot look on thee.

Love took my hand, and smiling did reply, Who made the eyes but I? Truth Lord, but I have marr'd them: let my shame Go where it doth deserve.

And know you not, sayes Love, who bore the blame?

My deare, then I will serve.

You must sit down, sayes Love, and taste my meat: So I did sit and eat.

—George Herbert, Anglican priest and poet, 1633 photo: Eric Schnaufer

Diocesan calendar

Feb.

Mar.

Apr.

4-6

Diocese-wide ski trip, Winterplace, WV

6

Bishop's visitation to St. John's, Columbia

3

Bishop's visitation to Redeemer, Greenville

6

Bishop's visitation to St. Peter's, Great Falls Bishop Duvall's visitation to St. Matthias, Rock Hill Bishop Harris's visitation to St. Michael's, Easley

11-13

Happening #53, Gravatt

3-8

Anglican Church: Roots & Branches seminar, Holy Trinity, Clemson

18

DEC meeting, St. Luke's, Newberry

11

Diaconal candidates' retreat, Rock Hill

9

Continuing Education Day (locations TBA)

21

Clergy renewal of ordination vows, Trinity Cathedral

13

Bishop's visitation to Church of the Cross, Columbia

10

Bishop's visitation to St. Mary's, Columbia

25, 28

Diocesan House closed

11-14

Cursillo #101, Gravatt

12-15

Bishop's residency in Catawba Convocation

17

DEC meeting, St. Luke's, Newberry

15-17

Sr. High Spring Retreat, Gravatt

18-20

Cross+Roads conference (young adults), Gravatt

17

Bishop's visitation to Good Shepherd, Greer

20

Bishop's visitation to St. Thaddeus, Aiken

20

Bishop's visitation to Advent, Spartanburg

21

Diocesan House closed

24

Bishop's visitation to Chapel of the Holy Spirit, Columbia Installation of the Rev. James K. Workman as rector of St. Michael's, Easley

21

DEC meeting, All Saints, Clinton

24

Bishop's visitation to St. Francis, Greenville

29-30

Diocesan Women's Retreat, Gravatt

26

Deacons' day with the bishop, Columbia Lenten Quiet Day, St. Timothy’s, Columbia

27

Bishop's visitation to Grace, Camden Bishop Harris's visitation to St. Andrew's, Greenville

Episcopal Diocese of Upper South Carolina 1115 Marion Street Columbia, South Carolina 29201

DEADLINE for next issue of Crosswalk: March 15 Send submissions to phill@edusc.org, photos to photos@edusc.org, items for the diocesan calendar to jprice@edusc.org.

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