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St. George’s Episcopal Church · Lent/Easter 2014
Receiving • Living • SharingTHE ABUNDANT LIFE OF JESUS CHRIST
Disciples MakingDisciples: St. George’s asTraining Ground
Disciples: Inspiring andEquipping the Next Generation
Did you Know? Lent and Easter Unmasked
Disciples MakingDisciples: St. George’s asTraining Ground
Disciples: Inspiring andEquipping the Next Generation
Did you Know? Lent and Easter Unmasked
2
St. George’s ClergyThe Rev. R. Leigh Spruill
The Rev. Chris BowhaySenior Associate Rector
The Rev. Dr. Kristine Blaess Associate Rector
The Rev. Michael Blaess Associate Rector
The Rev. Malone GilliamAssociate Rector
The Rev. Sarah Puryear Associate Rector
The Rev. Roger Senechal Priest Associate
The Rev. Timus Taylor Priest Associate
www.stgeorgesnashville.org(615) 385-2150
Letter From the Rector
I think we usually hear our need to repent as the announcement of a guilty verdict: “bad dog!” We may view Lent as a season to droop our heads, put our tail between our legs, and slink off for 40 days of guilty feelings for the messes we have made. But repentance is not mainly about feeling guilty. Repentance is mainly about remembering our guilt in relation to a gracious and forgiving God who loves us. The Russian theologian Alexander Schmemman gets it just right when he says, “repentance begins… not with preoccupation with one’s self but with the contemplation of the holiness of Christ’s gift.” Thus, the spirit of Lent is not “bad dog!” It is “good God!”
A lot of us anticipate a final day when we will come before the Lord to give an accounting of our lives. This is not an unhealthy matter to contemplate. I wonder if we imagine that scene like this: sitting in a room while God plays back a movie of scenes spliced together of all the lowlights in our personal histories. Maybe we think all around the room will be standing the great saints of the Bible – Moses, Elijah, Peter, Paul, and Mary looking on these pathetic scenes and shaking their heads. How can we escape our just desserts after a film like that?
cannot achieve such a life on our own (we merely have to look at our own histories), we also come face to face with God’s response to that fact. It is not a verdict of condemnation but an offer of grace, freedom, and redemption in the person of Jesus who loves us even unto death that we might live anew. So in its way real repentance leads us beyond self-criticism to contemplation of him. May the church’s journey through the season of Lent and Holy Week bring us once more to an alternative vision of life and love “on earth as it is in heaven” – and thanksgiving for him from whom that life and love comes.
*2006, Poem VI, Leavings
On Earth as it is in HeavenIn the liturgy for Ash Wednesday, The Book of Common Prayer
summons the church “to the observance of a holy Lent by self-
examination and repentance….” Undoubtedly repentance is a
culturally unpopular word. But what does it actually mean? The
season of Lent affords us a fresh opportunity to consider this
question.
Actually, I think that is a poor analogy of what might happen on that day. Rather than showing a movie of all our sins and failures in life, I think genuine repentance is analogous to a different kind of film altogether: a vision of what our lives might have looked like if we had put God’s love for us ahead of every other concern. It will be such a beautiful, radiant, and powerful vision that we will probably weep painful tears at all the squandered opportunities we had to live and love like that. We will see at last what it would have been to embody such incredible blessing and joy during our earthly life as we are promised in heaven.
My favorite poem of Wendell Berry expresses his vision of God’s kingdom not as flight or release from this world of sin, pain, and brokenness but present already “on earth, as it is in heaven.”
… Heaven enough for mewould be this world as I know it,
but redeemedof our abuse of it and one another.
It would bethe Heaven of knowing again.
There is no marryingin Heaven, and I submit; e
ven so, I would like
to know my wife again, both of us young again,
and I remembering always how I loved her
when she was old. I would like to knowmy children again, all my family,
all my dear ones,to see, to hear, to hold, more carefully
than before, to study them lingeringly as onestudies old verses,
committing them to heartforever…
A painful Heaven this would be, for I would know
by it how far I have fallen short. I have not
paid enough attention, I have not been grateful
enough. And yet this pain would be the measureof my love. In eternity’s
once and now, pain wouldplace me surely in the
Heaven of my earthly love.*
Yes, to come to the place where we have a vision of how far we have fallen short of the life God intends for us involves pain. It is also part of repentance. Yet that very pain is in its way a great gift, for it exposes our deep desire for a larger, more radiant kind of life. Facing the fact that we
4715 Harding PikeNashville, TN 37205
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LENT/EASTER 2014
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Letter From the Rector
The Sociality of Salvation: Community and Mission as Way of Life
A Transforming Imperative
Infographic: Disciples Making Disciples
Ministry FeatureDisciples: Inspiring andEquipping the Next Generation
A Parent’s Perspective
Did you know? Unmasking Lent and Easter
Member Focus
Equiping Leaders and New Initiatives: St George’s Enterprise Ministry
Table of Contents
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10
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The Shield is a quarterly publication of St. George’s Episcopal Church and is distributed to members and friends to engage and inform readers
about what is happening in the life of our church.
Communications Team The Rev. Michael Blaess
Elizabeth D. Reavis, Director of Communications Sandra Beld, Communications Coordinator
Rebecca Teel, Parish SecretaryLaura Zabaski, Parish Administrator
Layout and DesignMike Goodson Creative
PhotographerKim King
Correspondence regarding The Shield should be sent to: [email protected]
(615) 385-2150 x 220
4
The Sociality of Salvation: Community and Mission as Way of Life
by The Rev. R. Leigh Spruill
5
These recent findings of religious
attitudes within such a large swath
of the American public warrant
serious reflection by those of us who
remain devoted to the institution of
the church. One may suspect that
widespread wariness of institutional
religion has even deeper roots than
is disclosed by NONES in the Pew
Research study, including often
unexamined western presuppositions
exalting individualism, as well as
pervasive consumerism that tends
to feed a desire for novelty and
diminish appetite for established
tradition. One may also wonder if the
unappealing prospect of organized
religion for many NONES is rooted
in the simple fact of human nature:
social belonging is hard work and
often results in challenge, strife, and
disillusionment. Certainly this is the
history of many churches through the
centuries and a particularly painful
reality our own Anglican Communion
has endured in the last decade.
Many of us might be well served if
the growing phenomenon of NONES
leads us to examination of our own
failings at organized life together.
Let’s face it: many people have had
damaging experiences through their
membership in the church.
In light of the declining appeal
of institutional religion marching
in stride with many people’s
jaundiced views of public headship
and claims to universal truth, how
might discerning church leaders
contemplate the life and mission of
their congregations for the future? As
rector of two Episcopal parishes the
past 13 years, my own thinking about
ministry has evolved significantly
over time. Initially my focus was
on organizational excellence. I
was driven by a desire to manage
parochial life professionally and in
ways that could be authenticated by
quantifiable measures of ministerial
success, the “three B’s” of clergy
ambition: baptisms, budgets, and
buildings. Yet as denominational
events led to confusion and conflict
in the church, I resolved that my
most important ministry as pastor
to the flock resided in theological
education, in preaching and teaching
the content of the faith revealed in
Scripture and handed down through
the church from the apostles.
Recently, I have come to realize that
my most important ministry within
the congregation lies in casting
vision and nurturing leaders for deep
community formation and shared
mission as the family of God.
This evolution of ministerial priorities
from institutional excellence to
theological education to social
formation has not been a planned
In the closing verses of Matthew’s Gospel, following his resurrection, Jesus commissions his disciples. Jesus will be ascending soon. He won’t be bodily present for the disciples. What will following now look like? What will become of the work Jesus initiated among us? How will the good news of God’s kingdom continue to take hold?
Like this. In answer to these (unspoken) questions, Jesus says, “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age. Matthew 28:18-20”
What do we do now? Using only one imperative verb in the list, Jesus says, “Make disciples.”
Actually, in the Greek in which the New Testament was written, the verb μαθητευσατε is not make, the verb is disciple.
This means that the Great Commission of Jesus is to disciple. That is, be one who disciples (and who is a disciple). Disciple means learner, but it’s more than simply learning information. To be a disciple is actually to learn to be like Jesus.
With the commission to disciple, the end product is not them, not making disciples out of others. The end product is you – being a disciple, being one who lives like a disciple, being one who disciples others (living your faith publicly) whether or not others are also made into disciples.
Reading Matthew 28 in this way, by living out Jesus’ commission, who is transformed? You are!
Of course, as others spend time with the transformed you, they, too, are transformed.
A Transforming ImperativeThe Rev. Michael Blaess
Culturally observant church leaders in our 21st century North American context cannot be unaware of the growing sociological phenomenon of “NONES,” those who identify themselves as “spiritual but not religious.” Widely reported findings of a 2012 comprehensive survey from the Pew Research Center’s Forum on Religion and Public Life revealed that the number of Americans who claim belief in God but eschew membership in any religious community or tradition is growing at a rapid pace. The sources of skepticism about institutional religion within this fastest growing segment of America’s historically robust spiritual makeup include perceptions that such organizations are overly concerned with rules, money, power, and politics.
members. It was not Paul who
brought the gospel to the masses
but “ordinary” early believers who
became motivated to share the gospel
within their existing social networks.
Discipleship was both the impetus
and the fruit of these household
communities of faith, and mission
was the natural overflow of such
dynamic life together. The changed
life of the community was a more
powerful witness to outsiders than
charismatic leadership, sophisticated
doctrine, or a new religious
institution.
However, as the church grew in
the early decades of its history, so
naturally did the reality (or at least
the risk) of local eccentricity in belief
and practice. This development
prompted regional church leaders
to address a need for universal
norms in ritual and doctrine across
diverse and expanding geographic
contexts. In succeeding generations,
outside ecclesial authorities (i.e.
bishops) usurped the authority of
oikos leaders, thus relegating the
house church to a place of mere
private devotion and instruction
rather than the locus of public
worship and fellowship. Eventually
church buildings were constructed
exclusively for public assembly, and
in this way the household was split
from the center of Christian life and
activity.
The Future Church
Obviously we live in very different
contexts from the first generations
of Christian believers. And we
cannot shed our history and social
6
or orderly progression. Nor would
I argue that these three concerns
are mutually exclusive. Rather, I
maintain that the most effective
means to organizational strength
as well as fidelity to the gospel
lies in the qualitative character
of the congregation’s life together
in Christ. The gospel is inherently
a social phenomenon. From the
call of Abraham to the coming
of Jesus of Nazareth, Scripture
is clear that God’s promises are
aimed not at constructing a new
religious institution or in developing
a collection of individual persons
sharing particular beliefs. They
are aimed toward the creation of
a new people transcending every
social distinction and extending
to the “ends of the earth.” The
congregation’s communal life is
the locus of this social reality, an
embodied testimony to Christ who
ushers in the reign of God and of
which our concrete forms of shared
life are a herald.
The Early Church
The key to community formation
lies in the discipling of a committed
core who in turn are empowered
to lead and disciple others. Clergy
need to be aware of institutional
pressures as well as personal ego
needs that shape a kind of parochial
“multitudinism” and tend to scatter
pastoral energy across the broadest
swath of the parish, a “mile-wide,
inch-deep” pattern merely reinforcing
false notions that innovative church
ministry is the domain of the
ordained alone.
For inspiration, we need only
consider our Lord’s pastoral plan
that was clearly based on calling,
training, and directing a small band
of disciples who in turn would lead a
social movement to bless the whole
world. Jesus formed his followers
to go forth and make disciples.
And disciples make the church. It
is not the other way around. Yet an
all-too-common approach to church
growth in our day is rooted in an
attractional model of ministry that
seeks to draw people in through
the front door with professional
religious programs and services,
winsome leadership personalities,
and impressive facilities, expecting
to churn out disciples on the other
end. It does not happen that way any
more than becoming a disciple of
Jesus is limited to private expressions
of spirituality, simply appearing on
the membership rolls of a church,
or attending worship occasionally.
Discipleship begins and matures in
commitment to Christian community.
We were created with a deep yearning
for social belonging. There seems no
doubt about a mutually sustaining
relationship between belonging and
believing. Perhaps a starting point
for any theology of ministry requires
humble acknowledgement that
living out the life to which Jesus has
called the church is often perplexing,
difficult, and may sometimes
occasion more questions than one
can confidently answer. Christians
need each other, as well as a world
outside of itself, to engage in active
reflection and concrete acts that
The Sociality of Salvation (cont) remind the church of its calling to
serve the world, as well as its own
need for continual repentance and
thanksgiving.
Reflecting on Scripture, I believe one
could say that the New Testament
canon is less about articulating the
precise theological doctrines of the
faith (that would come later) and
more about the story of people who
come to place Jesus at the center of
their lives together. That is, the New
Testament is fundamentally about
community formation. For the early
Christians, the word that came to
be translated as church, ekklesia,
is a term whose meaning extends
far beyond the act of ritual worship
and denotes the practical context
for social belonging and identity
formation, often among formerly
estranged and quite diverse people.
How did this happen and what
forms did it take? The Roman
imperial culture into which the
early church spread offered various
kinds of voluntary associations to
which people belonged, and the first
generations of believers adapted
them for Christian belonging in
various ways and contexts. Yet the
Scriptural witness is that the most
common form of early congregational
assembly is designated by the Greek
word oikos (household), a term
that literally means the physical
structure of a house or dwelling
but in the New Testament denotes
the domestic communal life of an
extended family. As a sociological
reality, oikos describes a community
of relationships that included the
householder’s family but also relatives
living in close proximity, as well as
servants or slaves who contributed
to the economic functioning of the
household and also depended on the
household for their livelihood. The
household was the basic, cellular unit
of Roman society and again served
as the primary social context for this
process of re-socialization for early
Christians. Scholarly study of these
first congregations tell us that these
house churches were defined by an
unusual degree of intimacy relative
to other social groups, frequent and
routine interaction, and intense
awareness of distinction from other
groups and religious assemblies.
The writings of sociologist Rodney
Stark have been helpful in pointing
out that the image of Paul venturing
alone into cities of the Empire and
convincing large crowds of Jews and
pagans to become Christian by force
of his rhetorical skill or persuasive
arguments like a first-century
Jonathan Edwards is a false one. For
the most part Paul traveled to and
corresponded with existing Christian
communities already located in
households. He went with the goal
of energizing them and intensifying
their commitments in order to help
these oikos fellowships become
better equipped and motivated to
share the love of Christ with those
non-Christians with whom they were
already in some social relationship,
usually their friends and other family
It was not Paul who brought the gospel to the masses but
“ordinary” early believers who became motivated to share the
gospel within their existing social networks.
of people of all ages. Led by trained
lay leaders, they gather regularly and
informally in parishioners’ homes or
somewhere other than the church
facility. The basic shape of each
gathering includes a casual meal and
fellowship, as well as some shared
time of Scripture reflection, prayer, or
informal worship. Importantly, each
such group discerns a clearly defined
“outward” or missional orientation.
That is, these communities within
the life of the larger church develop
a focused ministry outside the life
of the church. We want our parish
to be a living laboratory testing the
notion that genuine community is
deepest when those who develop
social relationships within the life
of the church share a missional or
outward focus. We want increasingly
to be aware of the centripetal
and centrifugal dynamic of being
church wherein close unity with
one another inspires us to share the
love of Christ beyond our fellowship
in new ways, and conversely, the
blessings experienced in missional
outreach circle back to intensify our
congregational life. For in this way we
will give witness that the church is
called to be less a settled institution
than an organic movement, less like
organized religion and more like
family on mission.
Contemporary North American
Christianity might learn much from
the evident dual-nature of the early
churches that regarded community
and mission as “different sides of
the same coin.” For the social life
of every congregation is connected
to the missionary character of the
church’s identity. The overarching
purpose for God’s election of a
7
St. George’s New Testament Pilgrimage toTurkey & Greece: In the Footsteps of St. Paul
October 27 – November 8, 2014Led by Leigh and Susalee Spruill
Come and be a part of retracing the steps of Paul as he spread the Gospel and fed the early church. If you are interested in participating, please contact Valorie Corley at the church office and be on the lookout for
forthcoming information about this exciting opportunity.
situation. We dare not jettison our
institutional heritage, ritual traditions,
and theological doctrine, for they
are treasures for the building-up of
the church and evangelical assets
in the service of Christ’s ongoing
mission. Yet I am convinced that a
recovery of the concept of the house
church (oikos) within contemporary
congregations will be key for their
flourishing in a time such as ours that
is skeptical of historic institutional
religion.
People today have every bit as
much hunger for intense communal
belonging as ever before. Yet ours
is an age where people experience
considerable professional mobility
and abrupt changes in their social
situation. Not many of us live in the
communities of our origin, belong
to large extended families, know our
own neighbors, or belong to voluntary
associations and social networks
that offer the kind of deep relational
bonding for which we were created.
Into such a cultural context the
church may offer a precious gift: a set
of relationships within which one may
be known, loved, and empowered for
service in Christ – the most powerful
form of community there is. Such
deep Christian fellowship presents
an alternative social reality within our
larger non-Christian context and is
precisely how local churches make
an impression upon that larger social
context.
For this reason our own parish is
focused intensely on the development
of mid-sized assemblies known as
“Missional Communities.” These
internal fellowships are comprised of
roughly 20-50 members and inclusive Hagia Sophia Cathedral and Museum, Istanbul Turkey
particular people has been for the
blessing of the entire world. God’s
people are set down in particular
places, contexts, and times,
constituted by Christ and empowered
by the Holy Spirit, to live in such a
way that those outside the fellowship
will be so impressed as to demand
an accounting of the hope evident
in these congregations (1 Peter
3:15). Appreciating both the social
significance and missionary character
of the church suggests that the most
important means by which a local
congregation becomes an agent of
transformation in the world is to
become a transformed community
itself.
While one may sympathize with
contemporary spiritual sensibilities
that are suspicious of organized
religious life, one may suspect that it
has always been so. We do not have
sacred texts of those who joined the
church but later withdrew following
disillusionment with the quality of the
community’s life together. Yet to flee
from others in Christian community
is a kind of flight from Christ – for it
is precisely he who makes possible
all power to heal and forgive and
make one through his sacrifice for
our sins and the sins of the whole
world. It is “the Word made flesh”
active in the lives of believers that
creates the church and gives it power
for life. Ours is a God of manifest
relationships: Father, Son, and
Holy Spirit, in constant and eternal
communion with each other and
yet a unity constantly and eternally
reaching out to bless and redeem
creation. The relational character of
our God, therefore, communicates the
centrality of the relational character
of fruitful Christian living. The calling
of the people of God was always a
social enterprise. Thus, the creative
channel of grace is not located in
a professional class of religiously
trained ministers, institutional
solidity, or impressively delivered
religious goods and services. Rather
the creative channel of grace is
located within the context of social
belonging as extended family, the
divinely-blessed community where
Christians are both spiritual and
religious.
Into such a cultural context the church may offer a precious
gift: a set of relationships within which one may be known, loved,
and empowered for service in Christ – the most powerful form of
community there is.
Participants at C3 learn how to have courageous conversations with creative Christians from all walks of life so that we can more clearly understand our culture, more effectively serve Christ, and more deeply experience God’s grace in and through a broken world
C3
Throughout the year priests and special guests from a variety of backgrounds join us for Saturday and Sunday programming to shed light on different perspectives, issues, world views and other interesting and timely topics. Recent examples are Bob Lupton, author of Toxic Charity and The Rev. Canon Andrew White who preached and spoke about his experiences as the vicar of St. George’s Church, Baghdad
Preaching Series and Special Guests
Groups of four to ten people that disciple and equip leaders to disciple leaders
Huddles
A community that encompass all ways that teenagers walk together in our pilgrimage of faith as we receive, live and ultimately share the abundant life of Jesus Christ
Youth Ministry
A group of youth preparing for confirmation by building community, exploring our baptismal covenant, and learning about what it means to follow Christ in our world today
Youth Confirmation
In the same way the disciples were given power and authority to go forth with the Gospel of Christ, Confirmation is being affirmed and commissioned to minister to the world
Adult Confirmation
Small GroupsA broad category of groups that meet for a variety of faith purposes including prayer, Bible study, service, fellowship
Groups of 20-70 people who gather around a defined mission, seeking at the same time to grow closer to God and each other
Missional Communities
Our Lay Eucharistic Visitors (LEVs) took the Eucharist to our stay-at-home and ill members more than 1000 times last year. LEV training equips members just like you to be the body of Christ for others. LEVs invite members who are interested in joining the ministry to come along and share the Eucharist with our stay-at-home members. As the new LEV becomes more confident, they are invited to provide more and more leadership during the visits until they are themselves ready to train someone new. LEVs also receive one-on-one instruction and twice-yearly group training
LEV Training
We provide financial support and prayer support for seminarians who have been raised up from St. George's for full-time ordained ministry in the Anglican tradition
Seminarian Program
Missionary to South Africa
As I reflect on the past year I’m amazed at all the opportunities that came my way as a result of my work as a missionary. Most of my work with the Anglican Church of Southern Africa has focused on discipleship, and I have worked with bishops to university students to children. I have learned a lot about myself during my first year of ministry. Being so far away from my family and friends who make up my emotional and spiritual support base, I am learning to depend on God in a deeper way; and God is still teaching me the importance of being with him—abiding in him—in order to do the work he has called me to do.
Nicole CorlewSt. George’s SAMS Missionary to South AfricaCape Town, South Africa
Huddle: Real Life Experiences
During the past two years, I have developed some of the deepest Christian friendships of my life by participating in two different Huddle groups. I am paying more attention to God in my everyday life—not just on Sundays. At first it was hard to share the real “me,” but I realize that we all have struggles and we all need God to be an intimate part of our lives. I can’t imagine my life without this time with my friends to reflect on how God is at work in my life.
Huddles are not static— we are being equipped to lead our own groups. As unnatural as this sounded at first, it really is what God pushes Huddle members to do. As a result of my involvement in the first group God directed me to a Huddle of young mothers to lead in June 2013 and it has been different, but just as edifying as the first Huddle. We have some terrific leaders in our group, and I am excited for us to learn more skills that will help us discover what God is doing and what we can do to respond.
Katy ValeskyHuddle Participant and Huddle Leader
A one year internship program designed to help young adults integrate their faith, work, and vocation as they enter the workplace and learn about their gifts for ministry that they will ultimately share with the community
Fellows Program
Sunday morning faith formation for children, grouped by ageCatechesis of the Good Shepherd (CGS) Atrium
3rd through 12th graders who continue the Anglican choral tradition at St. George’s by praising God through timeless, beautiful music
The Choristers
St. George’s Choir will serve as the Choir in Residence at St. Mary’s for one week, blessing and spreading God’s love through beautiful music
Choir in Residence
Speaking of Discipleship
Guest theologian enriches, teaches, preaches at various services and events throughout the year. This year’s Theologian in Residence is Michael Thompson and will be joining us in the spring
Theologian In Residence
We have commissioned Nicole Corlew to serve a three year term as a missionary to South Africa through a program called Society of Anglican Missionaries and Senders (SAMS) which empowers, restores, and heals by spreading the love of Christ through the world
Missionary to South Africa (SAMS)
Adult course for CGS content, giving additional adult-level background and theological reflections
CGS for Adults
DisciplesMaking
Disciples
Participants at C3 learn how to have courageous conversations with creative Christians from all walks of life so that we can more clearly understand our culture, more effectively serve Christ, and more deeply experience God’s grace in and through a broken world
C3
Throughout the year priests and special guests from a variety of backgrounds join us for Saturday and Sunday programming to shed light on different perspectives, issues, world views and other interesting and timely topics. Recent examples are Bob Lupton, author of Toxic Charity and The Rev. Canon Andrew White who preached and spoke about his experiences as the vicar of St. George’s Church, Baghdad
Preaching Series and Special Guests
Groups of four to ten people that disciple and equip leaders to disciple leaders
Huddles
A community that encompass all ways that teenagers walk together in our pilgrimage of faith as we receive, live and ultimately share the abundant life of Jesus Christ
Youth Ministry
A group of youth preparing for confirmation by building community, exploring our baptismal covenant, and learning about what it means to follow Christ in our world today
Youth Confirmation
In the same way the disciples were given power and authority to go forth with the Gospel of Christ, Confirmation is being affirmed and commissioned to minister to the world
Adult Confirmation
Small GroupsA broad category of groups that meet for a variety of faith purposes including prayer, Bible study, service, fellowship
Groups of 20-70 people who gather around a defined mission, seeking at the same time to grow closer to God and each other
Missional Communities
Our Lay Eucharistic Visitors (LEVs) took the Eucharist to our stay-at-home and ill members more than 1000 times last year. LEV training equips members just like you to be the body of Christ for others. LEVs invite members who are interested in joining the ministry to come along and share the Eucharist with our stay-at-home members. As the new LEV becomes more confident, they are invited to provide more and more leadership during the visits until they are themselves ready to train someone new. LEVs also receive one-on-one instruction and twice-yearly group training
LEV Training
We provide financial support and prayer support for seminarians who have been raised up from St. George's for full-time ordained ministry in the Anglican tradition
Seminarian Program
Missionary to South Africa
As I reflect on the past year I’m amazed at all the opportunities that came my way as a result of my work as a missionary. Most of my work with the Anglican Church of Southern Africa has focused on discipleship, and I have worked with bishops to university students to children. I have learned a lot about myself during my first year of ministry. Being so far away from my family and friends who make up my emotional and spiritual support base, I am learning to depend on God in a deeper way; and God is still teaching me the importance of being with him—abiding in him—in order to do the work he has called me to do.
Nicole CorlewSt. George’s SAMS Missionary to South AfricaCape Town, South Africa
Huddle: Real Life Experiences
During the past two years, I have developed some of the deepest Christian friendships of my life by participating in two different Huddle groups. I am paying more attention to God in my everyday life—not just on Sundays. At first it was hard to share the real “me,” but I realize that we all have struggles and we all need God to be an intimate part of our lives. I can’t imagine my life without this time with my friends to reflect on how God is at work in my life.
Huddles are not static— we are being equipped to lead our own groups. As unnatural as this sounded at first, it really is what God pushes Huddle members to do. As a result of my involvement in the first group God directed me to a Huddle of young mothers to lead in June 2013 and it has been different, but just as edifying as the first Huddle. We have some terrific leaders in our group, and I am excited for us to learn more skills that will help us discover what God is doing and what we can do to respond.
Katy ValeskyHuddle Participant and Huddle Leader
A one year internship program designed to help young adults integrate their faith, work, and vocation as they enter the workplace and learn about their gifts for ministry that they will ultimately share with the community
Fellows Program
Sunday morning faith formation for children, grouped by ageCatechesis of the Good Shepherd (CGS) Atrium
3rd through 12th graders who continue the Anglican choral tradition at St. George’s by praising God through timeless, beautiful music
The Choristers
St. George’s Choir will serve as the Choir in Residence at St. Mary’s for one week, blessing and spreading God’s love through beautiful music
Choir in Residence
Speaking of Discipleship
Guest theologian enriches, teaches, preaches at various services and events throughout the year. This year’s Theologian in Residence is Michael Thompson and will be joining us in the spring
Theologian In Residence
We have commissioned Nicole Corlew to serve a three year term as a missionary to South Africa through a program called Society of Anglican Missionaries and Senders (SAMS) which empowers, restores, and heals by spreading the love of Christ through the world
Missionary to South Africa (SAMS)
Adult course for CGS content, giving additional adult-level background and theological reflections
CGS for Adults
DisciplesMaking
Disciples
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Our approach to nurturing the spiritual lives of children at St. George’s is two-fold:
providing age-appropriate formation and opportunities for worship participation
within the life of our weekly church gathering; and partnering with parents to help
them disciple children at home as we live our lives day to day.
The centerpiece of our approach on Sundays is the Catechesis of the Good
Shepherd (CGS). It is a contemplative approach focusing on Biblical and liturgical
themes that meet a child’s needs at any given stage on the journey to adolescence.
Our goal is not to thoroughly cover all of scripture or all themes that any given
scripture can reveal, but to orient children to the overarching salvation story, to
give them an unhurried time and space of their own to pray, to learn, to think
about scripture deeply and in context, and to develop habits of listening to God
and responding.
Each week, children consider a new passage of scripture or part of the liturgy
and are invited to consider what God is saying. Children come to know that “the
Good Shepherd calls his sheep by name” and “the sheep know his voice.” They
may continue to explore and contemplate each presentation using objects and
materials provided.
Though we explore many themes and passages, the primary approach does not
aim to fill the pail of the child’s knowledge of scripture but to inspire a love of
God, the Bible, and the communion of saints, give her tools to use in a lifetime
of scripture study, inspire her to participate in worship, and invite her to seek out
the particular way God has created her to participate in the body of Christ as a
representative of his Kingdom. These goals are more likely to develop and produce
lifelong learners and disciples. And with such an approach, the pail does indeed
become full anyway!
Scriptures and concepts presented to children are selected based on the
developmental characteristics and needs of each age group. Preschool aged
children are most attuned to receiving the good news of God’s offer of freely given
covenant love. By the age of 6, children are beginning to wonder what part they
have in this relationship and how to respond. They are also working out how to
“Education is not the filling of a pail,
but the lighting of a fire.” So said
William Butler Yeats, a renowned Irish
poet in the early 1900’s. Yeats’ words
point to the vast difference between
simply imparting factual knowledge
and inspiring lifelong learners. In the
same way, this image may be a useful
illustration to distinguishing Christian
education from active disciple-making.
Disciples: Inspiring andEquipping the Next Generation
by Joanna Williams Director of Children’s Ministries
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The Rev. Mark Holmen, whose ministry Faith@Home encourages and equips parents to disciple their children, will be a part of our upcoming C3 event in March.
www.C3Nashville.org
be in relationship with others and a
part of the community. Older grade-
schoolers begin to see the need in
our world for the Kingdom of God,
explore ways to impact their world, and
consider their own particular role in
that Kingdom.
This approach is so rich that we offer
an adult version of these themes.
Participants often tell us that their
relationship with God is deepened, and
their knowledge of and participation
in the sacraments is much more
meaningful after completing the
course.
As much as we value excellence in our
approach on Sundays, we know that
parents are by far the most influential
people in children’s spiritual formation.
Many studies show that people who
grow up and continue in the faith
as adults were most influenced by
their parents. Indeed, scripture itself
instructs parents many times to share
what we have with our children. “These
words which I am commanding you
today shall be on your heart. You shall
teach them diligently to your sons and
shall talk of them when you sit in your
house and when you walk by the way
and when you lie down and when you
rise up. Deuteronomy 6:6-7”
Often adults have not had the benefit
of this kind of discipleship and are
not confident that they know how to
do so with their own children. For this
reason, it is very important that our
church community partner with parents
and support them in this role. In
practical terms we do this by providing
information and resources at special
events such as Vacation Bible School
and the Advent Fair, hosting special
speakers who provide inspiration and
useful ideas, and with our Family
Matters newsletter which focuses solely
on this topic. In fact, The Rev. Mark
Holmen, whose ministry Faith@Home
encourages and equips parents in this
way, will be a part of our upcoming C3
event in March.
Jesus’ last words to his disciples were
to go into all the world and make
disciples. We see in Acts that the
gospel was spread through oikos, the
Greek word meaning households, of
which children were almost certainly
a part. Our Church Fathers knew the
importance of attending to the faith life
of our children, the next generation of
the church, as they penned the words
of our baptismal liturgy, asking the
whole congregation to reaffirm their
own shared faith and make a covenant
to “do all in your power to support
these persons in their life in Christ.”
Our hope is to inspire and equip all of
our church community to do just that.
Essential Resources for Parents The Holy Bible:
New International Version or New Living Translation
The Child’s Story Bible by Catherine Vos
Family: The Forming Center by Marjorie J. Thompson
The Power of a Praying Parent by Stormie Omartian
Impress Faith on Your Kids by Mark Holmen
Will Our Children have Faith? by John Westerhoff
Fantastic Families by Dr. Nick and Nancy Stinnett and Joe and Alice Beam
Grace-based Parenting by Tim Kimmell
Loving your Kids on Purpose by Danny Silk
How to Really Love Your Child by Ross Campbell
At Home with God: A Complete Liturgical Guide for the Christian Home by Gavin Long
Religious Potential of the Child by Sofia Cavalletti
Disciples (cont)
A Parent’s Perspective: Catechesis of the Good Shepherd
By Leigh Hillenmeyer
I had a wonderful experience taking the Catechesis of the Good Shepherd Course for Adults and working with the
children on Sunday mornings. When I was a child, Sunday School was mainly singing, hearing a Bible story, and
coloring. Even though I enjoyed that and had fun, CGS has so much more of an impact teaching children to think
about important Christian themes and providing them working knowledge of our traditions. Children can engage
with deeper subjects at an early age thus equipping them with a solid foundation.
In addition to giving me new perspective on familiar Bible passages, the course has helped me to better understand
and reconnect with the traditions important in our church. We are encouraged to feel more a part of the whole,
and understand what is going on in our liturgy. As a parent, it’s very helpful for me to know what my daughter
is learning and now I understand more and can talk to her more deeply about these subjects. What we do with
children here at the church on Sundays and beyond is important and needs as much support as possible! The
more adults who are involved, the easier it will be for each of us to develop meaningful connections—and these
connections allow our children to experience their Christian faith as a rich and vital part of everyday life.
12
Did you know? Unmasking Lent and Easter
13
is conducted in a way that exposes our
grief in remembrance of Christ’s pain
and suffering directly ahead of our joy
at the celebration of his Resurrection
on Easter.
Why is the Easter Vigil held at night?
The Easter Vigil is one of the most
important services of our calendar year
and although it is held on Saturday
night before the services of Easter
Sunday the Easter Vigil is actually
considered to be the first service of
Easter Day. Also known as The Great
Vigil, this service is held after sundown
to signify the time that Christ passed
from death into life—and we as
Christians gather with one another to
“share in his victory over death. (Book
of Common Prayer page 285)”
Where do the ashes comes from that
we use on Ash Wednesday and what’s
the significance of ashes placed on the
forehead?
Ash Wednesday marks the start of
the season of Lent in our liturgical
calendar year and begins a season of
self-reflection, repentance and prayer.
The ashes that are used in our Ash
Wednesday service come from the palm
fronds that are gathered at the previous
year’s Palm Sunday. These palms are
burned and reserved for use on Ash
Wednesday.
Ashes are used to signify our human
mortality and are placed on the
forehead by a priest as an outward
sign of repentance and our devotion to
Christ. We remember that God created
us as mortal beings and we admit that
our human nature is to sin and we ask
for God’s great mercy.
One has to look no further than our own
Book of Common Prayer for a succinct
and beautiful prayer from the Ash
Wednesday liturgy that sums up the
significance of the imposition of ashes.
Almighty God, you have created us
out of the dust of the earth: Grant
that these ashes may be a sign of
our mortality and penitence, that
we may remember that it is only by
your gracious gift that we are given
everlasting life; through Jesus Christ our
Savior. Amen
Book of Common Prayer, page 265
What is Maundy Thursday?
The term “Maundy” is derived from
the Latin term mandatum novum or
“new commandment.” In our tradition
it is the first day of the Triduum, which
refers to the three holy days before
Easter. Thus, Maundy Thursday is the
Thursday before Easter. This solemn
and sacred service commemorates
the institution of Eucharist by way of
remembrance of our Lord’s Last Supper
and his final earthly commandment to
his disciples: “A new command I give
you: Love one another. As I have loved
you, so you must love one another. By
this everyone will know that you are
my disciples, if you have love for one
another. John 13:34-35”
If you have never attended a Maundy
Thursday service this is truly one of the
most beautiful and meaningful services
of our Anglican tradition and is an
important part of the Easter season. In
addition to the homily and celebration
of the Eucharist there is provision for
the consecration of the bread and wine
for administering Holy Communion from
the reserved sacrament on the following
day; Good Friday. After this, in what
is arguably one of the most moving
and tender moments of our liturgy, the
altar is stripped bare, all decorative
furnishings are removed in preparation
for Good Friday, and the priests and
congregants leave in silence.
Why is the Cross draped in black on Good
Friday?
Good Friday is an especially penitential
and distinct day in our tradition as
it is day we commemorate Jesus’
ultimate sacrifice—his crucifixion and
death on the cross for us. As this was
the culmination of Jesus’ suffering
here on earth it is a time of mournful
reflection. As such, the alter cross
is draped in black, no decoration
adorns the sanctuary and the service
The season of Lent leading into the season of Easter is an exceptional time in our Episcopal tradition.
Lent and Easter are seasons characterized by a period of reflection, observance, and repentance
stemming from remembrance of Christ’s death which leads jubilantly into Easter, a period marked
by intense joy and celebration of Christ’s resurrection. As the juxtaposition of Lent and Easter offer us
various distinct ways to worship The Shield wanted to answer some common questions that relate to
our worship in the coming weeks.
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As a longtime member of STG you have a unique perspective on the life of the church. What excites you the most about STG and how has that changed over the years? During my young adulthood (in an
effort to be independent) I spent time
attending different churches and then
settled at another Episcopal church
here in Nashville where Christopher
and I were married and Cooper was
baptized. So when I returned to St.
George’s after some time away, I was
amazed at the growth and the new
life of a place that still felt like home.
There is so much at St. George’s that
excites me! As a parent to young boys,
I’m most excited about our amazing
Catechesis of the Good Shepherd
program for the children of the parish.
This is not the Sunday school of the
1980s... I love talking to Cooper about
everything he learns in the Atrium.
I was also thrilled to see how many
clergy the church has on staff. With so
many personalities and teaching styles,
I feel like each of us can really connect
with one or more of the clergy in a
personal way. I feel like St. George’s
has worked hard to offer something
for everybody in its large and varied
membership, whether it is style of
worship, time of worship, Sunday
school offerings, fellowship, etc.
Member FocusAnsley and Christopher Wells are
active members at St. George’s
Church, along with their two young
sons, Cooper and Charlie. Having
grown up a St. George’s, The Shield
wanted to explore Ansley’s unique
perspective on life within these walls.
How has being a member of STG changed or enriched your life?For several years we sporadically
attended church, mostly due to
Christopher’s medical training at
Vanderbilt. If he was working, I simply
wouldn’t go to church. When we came
back to St. George’s and the whole
family got involved in events—Young
Women’s Group, Newcomer’s Ministry,
Men’s Bible Study, Huddle, etc.—it
had an amazing impact on all of us.
Christopher and I have had chances
to examine and solidify our beliefs
through attending the Confirmation/
Inquirers class and through the
small groups that we each meet with
separately. We now have a church
family that we deeply care about and
they care about us in return; this has
impacted our daily lives in big and
small ways. Most importantly, I see
Cooper building a strong Christian
foundation, which I know will continue
to serve him in years to come.
What are some areas of particular interest for you in community outreach?I’ve always loved working with charities
and groups where you can meet and
connect with the person you are
helping because that’s when something
truly special happens, and you walk
away from the experience with more
than you brought. After college I was
a Big Sister with Big Brothers/Big
Sisters here in Nashville and had a
very moving experience learning from
the young girl I mentored. Years later
while working with Hospital Hospitality
House, which houses families from
out of town that have family members
receiving medical care in Nashville,
I learned so much about the impact
a medical event can have on your
livelihood and the resiliency of the
human spirit from the HHH residents.
It’s amazing how easily you can
connect with a total stranger over a
home cooked meal.
One of the wonderful things about St.
George’s is the range of opportunities
to be involved in community outreach!
Cooper loves shopping to fill the
stockings for kids at Christmas and
for the gifts for our adopted St. Luke’s
families. I am so grateful to be able to
cook for the men who come for Room
in the Inn and can’t wait to provide
hospitality on an upcoming evening
with my Huddle!
Nashville is growing rapidly and it almost seems rare to meet a Nashville “native” these days. What is your favorite part of being from Nashville? You’re right... there aren’t many native
Nashvillians anymore! My favorite thing
about being from Nashville is being
able to have my children experience
the same things I did as a child. It’s
been wonderful for Cooper to attend
St. George’s Kindergarten as I did,
and we look forward to him being a
Harding Academy General this fall, just
like his mom. Taking the boys to the
same parks, Nashville events and same
children’s stores where I spent time as
a child is priceless. Cooper’s dentist
and pediatrician are even the sons of
my former dentist and pediatrician!
Even though Nashville has grown, it’s
still a small town in many regards.
I also love that it drives my Yankee
husband crazy that I can give someone
directions no matter where they are
going.
What do you like to do in your spare time?Next question please. Just kidding... in
my spare time I love hanging out with
girlfriends. As wives and mothers we
sometimes only focus on those we care
for. When you can take a break and
go out with girlfriends for lunch and a
pedicure, you can really relax, laugh
a little, and just be yourself. Even
going to my “Young Moms” Huddle is
equivalent to a night out on the town
for as much fun as we have! Other than
that, I love to cook and bake. If I won
the lottery tomorrow, I would open a
restaurant or bakery... it’s always been
a passion of mine and I love to show
my love for people by feeding them
good food.
What is your funniest or favorite memory at STG?Without a doubt my favorite memory
of St. George’s is my time as a student
in youth group (EYC). Junior high is
an awkward time for most of us and
those were some particularly difficult
years in my household because my
single mother was diagnosed with
breast cancer. St. George’s and EYC
was a true refuge and safe haven for
me during that time. I’ll never forget
serving lunch at the Nashville Rescue
Mission, making tie-dye shirts in the
church parking lot, or when the church
acquired the house next door and the
EYC got to clean it up, paint, and do
yard work. The service projects, ski
trips, and weekly get-togethers were all
awesome times with good friends. Fast
forward twenty years and I’m blessed to
now teach in an atrium and participate
in a Huddle with one of my best EYC
friends from back in the day!
As you know, St. George’s Church celebrated the successful
completion of the The Living Waters Capital Campaign in 2012. That
campaign to restore and renew the church following the Nashville
Flood of 2010 was one of the most significant undertakings in St.
George’s history. From its conception the campaign was intended
as more than a response to needed repairs and renovations to our
facilities following the flood. Our parish leadership also envisioned
ways that this campaign would fulfill our calling to bless those beyond
the parish. The vestry made a formal commitment to dedicate ten
percent of the proceeds to a new mission initiative that will bless the
Nashville community and serve as a catalyst for future St. George’s
ministry opportunities and relationships outside the parish. Funds
representing this tithe are more than $600,000.
In the fall of 2012, a steering committee was appointed to develop
a proposal for such a ministry, and that committee’s work is now
completed and was unanimously endorsed by the vestry this January.
I am very pleased and proud to report what that ministry will be: “St.
George’s will create a vehicle, or ‘incubator,’ to give grants to new or
existing innovative non-profit social enterprises through a determined
selection process.” This “venture capital fund” for ministry initiatives
arises from among the following values and goals established by the
Living Waters Mission Committee: 1) to focus on development, not
betterment; 2) to promote interdependency, not dependency, through
workforce development and job creation; 3) to invest in visionary
leaders, nor programs; 4) to empower recipients with personal and
social transformation; 5) to leverage St. George’s strengths in business,
leadership, entrepreneurship, and mentoring.
I am profoundly grateful for the committee’s considerable time, energy,
and discernment over the past 16 months. The members were: Martha
Rodes (co-chairman), Larry Trabue (co-chairman), Dru Anderson, Sue
Atkinson, Butch Baxter, Jeff Beemer, Calvin Lewis, Jay McKnight, Anne
Nesbitt, Calvin Lewis, Jim Ramsey, Rob Smith, Kristy Skeeters, and
Jerry Williams. This “blue ribbon” committee had a challenging task
but arrived at a creative and potentially transformative new ministry for
our parish. Again, I am deeply thankful for their leadership.
The next phase of this new St. George’s Enterprise Ministries is the
development and implementation process. Over the next six months
a transition committee including some of those named above as well
as vestry members will be working to bring this ministry to fruition.
This initiative has the potential to leverage some of the parish’s
greatest strengths in ways that further our vision to bless the Nashville
community and offer fresh mission opportunities and new relationships
for the congregation.
Financials for year to date: January 31, 2014
Clergy Book Recommendation
Lent with Evelyn Underhill (edited by G.P. Mellick Belshaw).
I have previously recommended this little book as a Lenten resource
for daily reflection and meditation. Writing in the early 20th century, Evelyn Underhill is one of my very favorite spiritual writers. A British Anglican, Underhill consistently articulates in her writings that deep spiritual union with God is not merely the ministry of a saintly few but open to all who nurture a life of prayerful attentiveness. This particular book offers an excellent introduction to her work.
The Rev. R. Leigh Spruill
Carry On, Warrior: Thoughts on Life Unarmed by Glennon Melton
In the New York Times best-selling
Carry On, Warrior: Thoughts on Life Unarmed, author and blogger Glennon Melton exemplifies how grace is experienced through relentless honesty with oneself, one’s friends, and God. Having been trapped for years behind a self-destructive wall of apparent perfection that hid a horrifying miasma of shame and secrets, Ms. Melton hit rock bottom and found it be to the beginning of freedom. She is rapidly becoming a cultural phenomenon and an icon of wisdom, humor, and relief for an entire generation of women who are wearied by our culture’s implacable expectations of them to be picture-perfect wives, all-knowing and all-loving mothers, and totally empowered persons. Having attracted and addressed a huge crowd at St. George’s last summer, Ms. Melton returns to speak at C3 on Thursday, March 6.
The Rev. Chris Bowhay
Clergy book
selections are
20% off at
the Bookstore.
Get your
copy today!
Equiping Leaders and New Initiatives: St George’s Enterprise Ministry
15
Pledges
Other
Total Income
Expenses
Excess Income over Expenses
Actual
$264,791
51,093
315,884
344,730
($28,846)
Budget
$270,893
35,351
306,244
393,038
($86,794)
Variance
($6,102)
15,742
9,640
48,308
$57,948
Prior Year
$215,980
55,445
271,425
285,895
($14,470)
Variance
$48,812
(4,353)
44,459
(58,835)
($14,376)
4715 Harding PikeNashville, TN 37205
Inspired Worshipers
Steadfast Disciples
Passionate Servants for Christ in the World
✤ WE ARE ST. GEORGE’S ✤
www.stgeorgesnashville.org
Ash WednesdayHoly Eucharist with Imposition of Ashes*
Maundy Thursday*
Good Friday*
Holy SaturdayThe Great Vigil of Easter*
Easter*
March 57:00am, 12:00pm,
and 6:00pm
April 177:30pm
April 187:00am, 12:00pm,
6:00pm
April 197:30pm
April 207:00am8:45am9:00am
11:15am5:00pm
LENT/HOLY WEEK/EASTER
Lent/Easter worship schedule
Holy Eucharist
Healing Servicewith Holy Eucharist
Lenten Prayer Gatherings
Holy Eucharist
Holy Eucharist*with Children’s Chapel
The Table
Sunday School
Holy Eucharist*
Evening Prayerwith Holy Eucharist
7am daily
10am Wednesdays
6:30pm Wednesday
7:30am
8:45am
9:00am
10:05am
11:15am
5:00pm
WEEKDAYS
SUNDAYS
*Live Video Feed of this service at www.stgeorgesnashville.org
NonProfit OrgU.S. Postage
PAIDNashville, TN
Permit No. 1228
