crosswalk the official publication of the Episcopal Diocese of Upper South Carolina
October 2002
Praying twice . . .
Great Gathering promises sumptuous musical feast
At its regular monthly meeting in August, the mission committee of Trinity Church, Abbeville, unanimously and enthusiastically passed a motion to subscribe to the Partners for Mission project of Builders for Mission. Trinity Church is one of the oldest churches in the diocese, as well as one of the most beautiful churches. They join the Partners program’s number one subscriber, the Rt. Rev. Dorsey F. Henderson, Jr., who made the first pledge. Partners for Mission is a diocesan fund-raising project which invites individuals, organizations, and congregations within the diocese to pledge $1,000 a year for five years to
Partners for Mission. The funds are used to “seed” new missions, which includes staffing and providing music and educational programs, as well as building and furnishing a mission church. In return for the five-year commitment pledge participants receive one part of a small, limited edition model church—the foundation the first year, the church building the second year, the roof the third, and so on. At the end of the five years those making the pledge have completed their own miniature church as they have also watched a real mission come to diocesan life. In making the pledge to become a
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Partner for Mission, the Trinity mission committee was aware of the benefits and financial assistance it had received over the years from the diocese. Committee members also commented on how wonderful it would be if every parish and mission in the diocese participated in the Partners for Mission project, noting that it would be a wonderful common bond that sets aside differences in size, resources, attendance, and diocesan prominence. For more information on the Partners for Mission project, see “Builders for Mission announces . . . Partners for Mission” on page 12.
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Trinity, Abbeville, is number two Partner for Mission
Christ Church’s Jim Broussard has assembled an exciting program of “blended music” that will speak to all generations. A special diocesan choir, 150 voices strong, drawn from Upper South Carolina’s 65 congregations, will offer the Jim Broussard main anthem for the worship service, John Bertalot’s “Thy word is a lantern,” along with other selections, including favorites from the Taizé community in France. The introit, a Zimbabwe call to worship entitled “Uyai mose” (“Come all you people and praise the most high”), will introduce the djembe, an authentic African drum. Pre-service music will be performed by the Anderson String Quartet. Broussard, a former Metropolitan Opera Career Grant recipient who has sung under conductors Placido Domingo and James Levine, strives in his music “to make a bold statement of excellence and hope that challenges listeners to settle for nothing less than the person of Jesus Christ.” His new CD entitled Ascriptions of Praise will be released this fall.
Permit No. 848 Columbia, SC
Robyn Zimmerman (with her back to the camera) directs the St. Peter’s Players in rehearsal for Godspell.
McKendree, who began his professional career in 1968, has worked for many years in a network under the aegis of the Episcopal Church, serving as the anchor of many well-known youth conferences, including Winterlight, held annually at North Carolina’s Kanuga Conference Center. His most recent CD recordings are Via Transforma, Touchstones, and Listening to the Heart. Performing with McKendree at The Great Gathering will be his “band”— Roger Glenn, a drummer from Austin, Texas, celebrated for his “charisma” and “ fire,” and Charles Milling, a native of New Orleans who has been McKendree’s “sideman” for four years, sharing vocals, as well as playing bass, acoustic and electric guitar. Godspell, in a special production mounted by the people of St. Peter’s, Greenville, directed by parishioner Robyn Zimmerman, is a jubilant musical celebration of the Gospel as told by St. Matthew that had its genesis in the youth culture of the 1960s. Surprising, provocative, and uniquely eloquent, it draws on techniques of clowning, pantomime, and vaudeville to tell the story of Christ’s ministry and passion in a moving, contemporary way. If you’re coming to Godspell, come early. Seating is limited, first-come, first-served. For the day of the Great Gathering
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It’s been said that those who sing, pray twice. And that’s exactly what’s in store for all Episcopalians at the Great Gathering of the diocese on October 26, at the Palmetto Expo Center, Greenville. There will be glorious worship, inspiring art, rousing speakers, exciting, practical workshops, and—that final essential ingredient—an incredible variety of music, attuned to every ear, offered by a number of Spirit-filled musicians from the diocese and beyond.
Fran McKendree, a diocesan favorite, will help launch the Great Gathering on Friday evening, October 25, at 7:30 p.m., following the 80th Annual Diocesan Convention, with a concert at the Christ Church Fran McKendree Episcopal School football stadium. A special performance of the wellknown pop-rock musical Godspell, also at 7:30 on October 25, will be the gift to the diocese of the people of St. Peter’s Episcopal Church, Greenville. And the program for the actual Great Gathering on October 26 will feature a special selection of music under the direction of Jim Broussard, associate director of music at Christ Church, Greenville. Fran McKendree, who has engaged audiences of all ages throughout the diocese with music that speaks to every seeker on the journey, will remain in residence for the entire Diocesan Youth Event (DYE), which runs from October 25 through October 27, concurrently with the Great Gathering.
Episcopal Diocese of Upper South Carolina 1115 Marion Street Columbia, South Carolina 29201
By Peggy Van Antwerp Hill
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Bazaars and festivals not to miss! St. Mary’s, Columbia, to hold Fall Festival St. Mary’s Episcopal Church, 115 Tram Road, Columbia, will hold its Annual Fall Festival on Saturday, October 12, 2002. The festival will kick off in the parish hall with a Garage and Bake Sale that will run from 8:00 a.m. until 1:00 p.m. Tables will be available to the public on a first-come, first-served basis at a cost of $10 per table. Advance tickets will be sold for barbeque plates. The plates will be $6 each and can be picked up at the church from 11:00 a.m. until 3:00 p.m. A limited number of plates will be available at the door. Barbeque will also be available by the pound.
Diocesan House to be closed The Diocesan House will be closed on Friday, October 25, the day of the 80th Annual Diocesan Convention.
For information on renting a table at the garage sale, please call Jerva Applegate at 803-798-5236. To purchase advance tickets for barbecue plates, please call Rusty Applegate at 803-798-5236. —— “Tournament of the Holy Cross” Fifth Annual Medieval Festival to be held in Simpsonville Church of the Holy Cross, 205 College Street, Simpsonville (off Main Street), will hold its fifth annual Medieval Festival on November 1 and 2, 2002. Friday night activities begin at 8:00 p.m, with food and beverages available. The highlight of the evening is a “Royal Ball.” Saturday activities begin with a parade in downtown Simpsonville, beginning at 8:00 a.m. There will be food, games, horseback riding, local crafters and crafters from the SCA (Society for Creative Anachronism), jousting, story-telling, a magician, local celebrities, a cake walk and Maypole dance, and much more. Proceeds this year will be shared with the Golden Strip Child and Family Development Center. For more information, call the church office at 864-967-7470. ——
From the
bishop’s desk ... October 2002 Sisters and Brothers, dearly Beloved: Thank you for a great gift: a creative and recreative sabbatical and vacation. I return with renewed energy and excitement about our life and mission in general, and about the Great Gathering in particular. Some have asked, “Why a ‘Great Gathering’?”
First…to CELEBRATE! ◆ …to celebrate that, by the grace of God, we are a people of vision—and with a vision! ◆ …to celebrate that, by the grace of God, we are a diocese united— 27,000 Episcopalians, yes—64 congregations, yes—but a Christian community united as One Body, the Body of Christ in Upper South Carolina! ◆ …to celebrate that, by the grace of God, we are committed to One Mission—the mission of Christ! ◆ …to celebrate that, by the grace of God, our lives are being changed, and that Changing Lives is Christ’s mission and ours! ◆ …to celebrate that, by the grace of God, we have the gifts which enable us to be effective in mission!
Then…to INAUGURATE!
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 Assistant for Mission and Ministry The Ven. Frederick C. Byrd fbyrd@edusc.org Canon for Christian Formation Carolyn Chilton cchilton@edusc.org Missioner of Youth Ministry The Rev. L. Sue von Rautenkranz, Deacon suevon@edusc.org Director of Communications, Editor of Crosswalk Peggy Van Antwerp Hill phill@edusc.org Executive Assistant for Operations Jane B. Goldsmith jgoldsmith@edusc.org
Trinity Cathedral 54th Annual Bazaar, November 16, 10:00a.m. – 3:00 p.m., 1100 Sumter Street, Columbia. Trinity’s bazaar is one of the largest in the Southeast and all proceeds go to community outreach. The bazaar features a sidewalk art exhibit of regional artists, barbeque lunch, children’s carnival, concerts and choirs, and more than 20 booths. Pictured here, with their children, are the chairs for this year’s bazaars.
Assistant to Bishop Henderson Julie Price jprice@edusc.org
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Assistant to Archdeacon Byrd Bonnie Blackberg bblackberg@edusc.org
Our diocese online!
Assistant for Christian Formation, Manager of Diocesan Resource Center Roslyn Hook rhook@edusc.org Assistant for Finance and Insurance Cynthia Hendrix chendrix@edusc.org Bishop Gravatt Center bgravatt@mindspring.com
Visit us on the Web at www.edusc.org DEADLINE 5TH OF THE MONTH FOR NEXT MONTH’S ISSUE.
◆ …to inaugurate with pizzazz what we have already begun, by the grace of God, in quiet: the Long-Range Plan through which, by the grace of God, we are matching vision with action! ◆ …to inaugurate networks whereby 27,000 Episcopalians in 64 congregations, by the grace of God, better utilize their unity to the Glory of God, for the benefit of God’s people, and for the spread of God’s Kingdom! ◆ …to inaugurate channels of growing commitment to the Great Commission to take the Good News to the unchurched by strengthening our 64 present congregations and planting new ones—by the grace of God! ◆ …to inaugurate occasions of mutual nurture whereby we learn together how lives which are being changed can be blessed and effective instruments in changing the lives of others—by the grace of God! ◆ …to inaugurate infrastructure through which, by the grace of God, we learn to recognize how our individual gifts—however diverse, however limited—are essential to the Body’s vision and mission! Besides, the Great Gathering is going to be fun! (Remember my conviction, expressed during the episcopal election process, that we should work to make the Church “fun” again?) That’s why I’m going to the Great Gathering—that and to celebrate the blessing that I have in being your bishop, and in being united with you as One Body with One Mission: Changing Lives. Why are you going? Faithfully, with a blessing and great affection in our Lord,
Please send all Crosswalk address corrections, deletions or additions to: Trevett’s Labels and Mailing Service, LLC 2217 Lake Murray Blvd. Columbia, SC 29212 Phone: (803) 781-3150 Fax: (803) 732-1393 email: <mail@trevetts.com>
Dorsey F. Henderson, Jr. Blessed to be your bishop
Why are YOU going to The Great Gathering?
Julie Chiles, Haley Moore, Trey Murphy, St. David’s, Columbia We’re going because Haley is on the planning committee and she says it’s going to be magnificent!
Jimmy Hartley, St. Bartholomew’s, North Augusta Are you kidding? I’m the youth minister at St. Bartholomew’s, which means that my boss is Great Commission Commissioner the Rev. David Thompson. Seriously, I’m going so that I’ll have a chance to meet, connect and worship with people all over our diocese.
George Rush, Church of the Resurrection, Greenwood I wouldn’t miss it. And besides, I’m on the list to lend a hand.
The people of St. Philip’s, Greenville We’re going as a whole congregation to celebrate the miracle of the new church that we’re building with our brothers and sisters in the Reedy River Convocation. We want to share that miracle with the whole diocese!
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Inquiring minds want to know . . .
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Debbie Townsend, St. Margaret’s, Boiling Springs After reading Reclaiming the Great Commission and hearing about what’s happening in Texas, I am really excited about our diocese sponsoring this “happening.”
R. Leader, Church of the Miraculous Expectation! I’m going because I would never pass up a chance to hear our wonderful bishop speak! All Saints’, Cayce, ECW We’re going because we want to get off the fence and into . . . mission!
Barrett Mehaffrey, St. Mary’s, Columbia I’m the teen representative to the vestry, and my dad is making me go.
Malcolm Dade and Jan Counts, St. Luke’s, Columbia We’re going for the great fellowship, and because the bishop said “Y’all come!”
Ron and Jane Bagwell, St. Luke’s, Newberry We worshipped with the diocese in the coliseum when the Archbishop of Canterbury came, and it was great. The Gathering will be even greater!
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Cam Holzer, Holy Cross, Simpsonville I’m going because I believe the Great Gathering will be a great gift—everyone coming together to worship, serve, create, and celebrate, experiencing the whole as so much greater than its parts.
Carol Wishard, St. Matthew’s, Spartanburg I’m excited with what I read in Reclaiming the Great Commission and want to be on the ground floor of whatever is implemented in our diocese.
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The Episcopal Diocese of Upper South Carolina 80th Meeting of the Convention October 25, 2002, Palmetto Expo Center, Greenville Agenda 10:00 a.m.: Registration 10:45 a.m.: Ministry and Mission Session I 11:45 a.m.: Holy Eucharist 1:00 p.m.: Lunch 2:10 p.m.: Ministry and Mission Session II 4:00 p.m.: Adjourn 7:30 p.m.: Great Gathering kick-off events, Christ Church Episcopal School and St. Peter’s, Greenville
ELECTIVE OFFICES TO BE FILLED BY THE 80th CONVENTION Additional nominations may be made from the floor. ELECTION # 1 DIOCESAN EXECUTIVE COUNCIL (DEC) CLERGY ORDER Three (3) members of the clergy canonically resident within this diocese for a term of three (3) years. The Rev. Dr. Charles S. Foss, Church of Our Savior, Rock Hill From Advent, Spartanburg, the Rev. Dr. Foss was ordained by Bishop Alexander, where he first served at St. James, Greenville, from 1978 to 1982. He received his Ph.D. in Systematic Theology in 1986 from the GTU in Berkley, California, while serving as assistant at a parish in San Diego. He returned to this diocese in 1997 to serve as rector of Our Saviour, Rock Hill. He has served as member and chair of the Total Ministry Committee, as convenor of the Catawba Convocation, as chair of an ad hoc task force on clergy compensation, and as the spiritual director for Happening #44. The Rev. Peter W. Hawes, Church of the Resurrection, Greenwood The rector of the Church of the Resurrection, Greenwood, since April 1, 2001, the Rev. Peter Hawes comes to the Diocese of Upper South Carolina after a 14 ½ year period as rector of St. George’s Episcopal Church, Germantown, Tennessee (Diocese of West Tennessee). Prior to this calling, he served parishes in Selma, Alabama, and Pensacola, Florida. Since arriving in the diocese he has served as convenor/interim dean of the Gravatt Convocation and will become dean at the 80th Convention. He serves on the diocesan Stewardship Committee and has been a member of the diocesan ad hoc task force on clergy compensation. In West Tennessee he served terms on Bishop and Council, the diocesan strategic Planning Committee, and the Companion Diocese Committee. He was a deputy to General Convention in 1991. He is married to Ana Cay; they have three grown children and four small to tiny grandchildren. The Rev. Richard H. Norman, Jr., Church of the Redeemer, Greenville Rector of the Church of the Redeemer, Greenville, since January 2002, the Rev. Richard H. Norman has been married to Adrienne McKee since 1993. They had their first child, a son (Hudson), on June 6, 2002. He is currently serving in Upper SC on the Committee for the Diaconate and BACOM. From March 1997 to January 2002, he served in the Church of England in two north London parishes, in the first as curate/priest-in-charge and as vicar in the second. During this time Norman served in the following positions: elected representative in the House of Clergy, London Diocesan Synod; member of the Governing Body of three C of E
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schools; member of the Standing Committee of West Barnet Deanery; chair of an ecumenical non-profit outreach scheme; member of the Advisory Council of Religious Education for the Borough of Enfield; and chaplain to the Metropolitan Police. Prior to the time in London, Norman served in the Diocese of Washington as associate rector, All Saints Church, Chevy Chase, Maryland. He was a member of the Diocesan Personnel and Insurance Committees. His first-time full cure was as rector of St. Paul’s, Abbeville, in the Diocese of Western Louisiana, where he was a teaching fellow in the Bishop’s School for Ministry and on the Board of Directors for a Church Army homeless shelter. The Rev. Sally Parrott, St. James, Greenville The Rev. Sally Parrott earned a B.A. at Vanderbilt University, and an M. Div. The School of Theology/Sewanee. She has served as chaplain at Christ Church Episcopal School, as assistant at Christ C hurch, Greenville, as hospice chaplain for the Greenville Hospital System, and as interim rector of St. Margaret’s Episcopal Church, Boiling Springs. Currently she is assistant rector at St. James, Greenville. She has served on the boards of Gateway House, Greenville Mental Health Association, and Leadership Greenville. She is married to John Parrott and is the mother of two sons, John Parrott, Jr., and Will Parrott.
ELECTION #2 DIOCESAN EXECUTIVE COUNCIL (DEC) LAY ORDER Three (3) confirmed adult lay communicants in good standing who are members entitled to vote in congregations in this diocese for a term of three (3) years. Elizabeth (“Betsy”) B. Biega, All Saints’, Cayce Betsy Biega served on the Total Ministry Committee in the late 1980s. She has served on the Board of the Episcopal Church Women as Bena Dial chair (1986–88), publicity chair (1999–2001), and Central District Director (2001– present). Biega was a delegate to 2000 ECW Triennial Convention, Denver. She is a volunteer at the Diocesan House and helped plan the clergy/clergy spouse art show for the 1999 Diocesan Convention. She also worked on the AIDs Care Team at Good Shepherd, Columbia, and has been a volunteer with Brett’s Rainbow, a grief camp for children ages 6–16. Biega is currently a part-time administrative assistant at Carolina Pastoral and Family Counseling Service. She is married to Rich Biega. They have two sons, Ted Neale and John Neale, and three daughters, Dawn Biega, Audrey Neale, and Jean Biega. Wendy J. Beers, Church of the Good Shepherd, York Wendy Beers grew up at Good Shepherd, York. She moved in 1966 to Northern New York on the St. Lawrence River. Beers has raised five children, and worked for the Jefferson County DSS and the local school district as a social worker for at-risk families. She moved back to the South in 1996 and returned to Good Shepherd, where she has taught Sunday School, sings in the choir, and is a Lay Reader and LEM. Daniel P. Hartley, All Saints’, Clinton Daniel P. Hartley is a graduate of Presbyterian College and MUSC, College of Dental Medicine. He has practiced dentistry in Clinton for 27 years. He is an active member at All Saints’ Episcopal Church, where he has served as vestry member, senior warden, and building fund past chairman. He is currently treasurer for All Saints. His community activities include 11 years of service as a volunteer with hospice, as well as service on the Laurens County Chamber of Commerce Board, on the Presbyterian College Board of Visitors, and on the Laurens County Arts Council.
Please turn to page 11 for additional nominations and to page 16 for a proposed amendment to the canons and a proposed resolution on clergy sabbatical policy to be presented at convention.
2003 Proposed Statement of Mission “As the Body of Christ in Upper South Carolina we have come increasingly to understand that our budget is more than mere numbers, that it is in fact a STATEMENT OF MISSION, incorporating those ministries which we, together as a community, choose as the most important to the spread of Christ’s Kingdom.” The Rt. Rev. Dorsey F. Henderson, Jr. 2003 Proposed 1 2 3 4 5 6
DIOCESAN RESOURCES Episcopal Pledge Income Investment Income Support for Theological Education Continuing Education For Clergy Other Income York Place funding from 2001
Mission Archdeacon Stipend/Allowances Archdeacon Travel & Conferences Archdeacon Pension Episcopal Worktrips/Homeworks World Mission (Haiti) Committee Christian Action Council Committee on HIV/AIDS Matthew 25 Committee (formerly Jubilee) Committee for Young Adult Ministries Liturgy and Music Committee Committee on Race Relations Ecumenical Relations Committee Clergy Deployment Bishop Gravatt Center Committee for Hispanic Ministries Small Church Leadership Development Kairos Epiphany Committee for Small Church Celebrations Support for Mission Congregations St. Matthias Epiphany Calvary, GS Church of the Cross St. Augustine St. Mark’s St. Barnabas Mission Support Order of St. Luke the Physician Builders for Mission
54 55 56 57 58 59 60 61 62 63
Finance and Administration Episcopal Church Building Fund York Place Chaplaincy Still Hopes Finlay House Kanuga Sewanee Congregational Development Committee Diocesan Convention Convention Secretary Diocesan Communications
$72,922.00 $6,000.00 $13,126.00 $14,700.00 $45,700.00 $5,800.00 $15,600.00 $8,500.00 $37,000.00 $3,400.00 $3,000.00 $700.00 $400.00 $67,000.00 $24,000.00 $1,600.00 $2,000.00 $2,000.00 $0.00 $141,400.00 $74,000.00 $10,750.00 $10,750.00 $7,000.00 $31,400.00 $3,600.00 $3,900.00 $6,250.00 $700.00 $0.00 $465,548.00 $500.00 $18,000.00 $3,000.00 $3,300.00 $1,000.00 $2,000.00 $0.00 $3,500.00 $2,400.00 $67,425.00
81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110
Christian Formation Canon for Formation Stipend Canon for Formation Tvl & Conferences Canon for Formation Pension, FICA, Ins Youth Missioner Stipend Youth Missioner Pension, Insurance Youth Missioner Travel Resource Center The Order of the Daughters of the King The Canterbury Way Committee on Aging Happening Jr. High Committee Sr. High Committee Basketball tournament Adults Who Work With Youth Journey to Adulthood Ministry with Children Ministry with Adults Cursillo Stewardship Camp Gravatt - Formation program devel. Theology Committee Youth Ministry Adult Leadership Development Diocesan Youth Events Convocation Youth Ministry Development Greater Church Scholarship Assistance Communication School for Ministry Task Force
111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126
Ministry BACAM Group Committee for the Diaconate Total Ministry Committee Lay Professional Retreat Bishop’s Conference on Ministry Continuing Education Clergy/Lay Fall Clergy Conf. - Kanuga Clergy Pre-Lenten Retreat-Gravatt Committee Chair expenses Clergy Family Social Event Ministry with Spouses of Clergy Not Retired Transitional Deacons’ Program Theological Education Assistance Seminarian Insurance Committee for Retired Clergy/Spouses Board of Examining Chaplains TOTAL EXPENSES NET UNDER/(OVER) BUDGET
2003 Proposed $42,500.00 $200.00 $2,500.00 $8,500.00 $1,500.00 $1,500.00 $10,000.00 $1,000.00 $5,200.00 $8,500.00 $8,500.00 $2,500.00 $2,500.00 $33,978.00 $31,000.00 $0.00 $652,805.00 $840,908.00 $55,822.00 $8,000.00 $32,491.00 $42,840.00 $14,664.00 $5,000.00 $7,500.00 $5,700.00 $750.00 $3,100.00 $4,500.00 $0.00 $0.00 $1,200.00 $0.00 $5,000.00 $8,500.00 $7,500.00 $8,400.00 $9,000.00 $800.00 $500.00 $22,400.00 $6,000.00 $11,000.00 $1,000.00 $4,000.00 $1,800.00 $1,200.00 $10,000.00 $253,667.00 $7,000.00 $1,200.00 $27,750.00 $1,800.00 $4,000.00 $3,000.00 $13,750.00 $3,500.00 $200.00 $1,500.00 $2,280.00 $70,000.00 $14,000.00 $79,969.00 $1,000.00 $1,500.00 $204,699.00 $2,923,003.00 ($0.00)
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23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 51 52 53
$113,890.00 $12,000.00 $20,500.00 $315,000.00 $7,000.00 $18,088.00 $109,300.00 $2,400.00 $15,000.00 $15,000.00 $4,750.00 $384,978.00 $0.00 $9,900.00 $30,375.00 $100,000.00 $1,158,181.00
Crosswalk - Printing, Mailing Software Upgrades Crosswalk - Article Fees & Reimbursements Web page expenses SOM booklet printing and mailing “Body & Soul” and Financial Newsletter Advertising Diocesan Communications workshops Continuing Ed., Conferences, Travel Deputies to Synod & General Conv. Diocesan Journal Diocesan Executive Council D.E.C. Retreat Insurance - Prop., Liab., Bond Group long-term Disability Claims run-off expense Group Insurance - Clergy
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7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
FINANCIAL NEEDS/OPPORTUNITIES Bishop - Administration and Support Bishop Stipend & Allowances Bishop Travel Bishop Pension Lay Staff Salaries & Benefits Lay Staff Conf./Cont Ed., Travel Lay Staff FICA Dio. House Administrative Expenses Dio. House computer replacement Accounting Outsource Expense Audit & Accounting Svcs. Province IV Pledge Nat’l Church Pledge Sabbatical Expense Episcopal Visitations (+Harris/+Duvall) The Great Commission Commission G.C.C. - Mission Development & Support
$2,865,289.00 $35,500.00 $10,444.00 $1,770.00 $10,000.00 $0.00 $2,923,003.00
64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80
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Book review
The reality of prayer in our midst . . . Unceasing Prayer: A Beginner ’s Guide, by Debra K. Farrington (Paperback, Paraclete Press, 2002)
The Magnetic Church Conference
Reviewed by the Rev. Michael A. Bullock The title of Debra K. Farrington’s book is honest and telling. Unceasing Prayer: A Beginner’s Guide accomplishes two things. It cracks open the immediate reality of prayer in our midst. It also directs and encourages all who pray to move from our respective “beginnings” into a deeper participation in our life with God. Of course, the book’s title comes from St. Paul’s “spiritual direction” to the Thessalonians (5:12–22) with its pastoral advice to “pray without ceasing.” The specific context of Paul’s writing is to provide the fledgling Christian community with some practical boundaries for faithful living. Among his list of prescriptive items is not only the admonition to “keep the prayers” (as we promise to do in Baptism) but to do so “without ceasing.” What emerges implicitly in many a reader ’s mind is “why unceasing prayer?” and “how?” Debra Farrington’s short, accessible book gently and very quietly provides a response. That there is so much being written in our time about prayer and the spiritual life indicates an interest surfacing from deep hunger. Farrington’s little book (reminiscent of those old-fashioned “primers” that the Christian tradition would provide as faithful resources for its “pilgrims”) touches our contemporary hunger for things “spiritual” both by describing prayer unpretentiously and clearly and by offering some basic examples of what “unceasing prayer” might look like in a person’s life. The essential point of this small and practical book is to identify the nature and significance of prayer. Simply put, Farrington unassumingly suggests that prayer is rooted in our God-awareness. Consequently, prayer not only points to the reality of life with God in Christ; it also develops this life. Prayer that is “unceasing,” therefore, continually works at recognizing God in our midst, even as it continually develops this “Godlife” as our own. The author speaks right away to this simple but telling point of being “constantly conscious of God” in her introduction: “When we take even the smallest moment to notice the presence of God in the midst of daily life, we are praying” (xxi). This is what Farrington calls “everyday spirituality:” “remembering and acknowledging God’s
Coming to two locations in Upper South Carolina January 24–25, 2003—St. Mary’s, Columbia February 7–8 —St. James, Greenville
presence in our daily activities.” And it is from this “everyday” sense of belonging to God and to God’s people that this book springs. This is not heavy or laborious reading. It is not meant to be. On the contrary, it appears in the “wee bookie” tradition of faithful people who try to connect and express what is of God and of them. The organization of this simple (and short) offering comes in the form of two “books.” The first sets the reality of prayer in the context of a typical day. We awaken to a new day. There is work to be done and obligations to fulfill. Moments of play and laughter, times for greetings and farewells arise. Then, too, quiet reflection and rest come about. In all this—the “daily round,” as it has been called—God is present to the aware heart and mind. The hunger so many sense within their lives is precisely what this type of prayerful consciousness is about. Hence, the reality and significance of “unceasing prayer.” The second part of this book follows this same pattern of application but focuses upon a more general use. Its concluding four brief chapters respectively speak of prayer for God’s help, healing, and guidance, and finally summarizing prayer and life as thanksgiving. Again, this is a “beginner ’s guide” to prayer. As such it may not be for everyone’s library. But it does accomplish its stated task. It reminds us what prayer is: namely, the acknowledgment that God is present. It also demonstrates with examples how prayer can work in the lives of busy, spiritually hungry people. In the last analysis, Unceasing Prayer helps us to pray because it assists us in realizing just how much we want to pray because in actuality we desire God’s presence in our life—just as God desires us in the divine life. The Rev. Michael A. Bullock is rector of St. Martin-in-the-Fields, Columbia.
The Magnetic Church Conference is non-confrontational, practical evangelism to help Upper SC churches attract and retain new members. Cradle Episcopalian and noted evangelist Andrew Weeks will present this one-day event twice in our diocese. So pick your location and mark your calendar NOW! Questions? Contact Carolyn Chilton at the Diocesan House, 803771-7800, cchilton@edusc.org. More information about Andrew Weeks and his ministry? www.magnetic-church.com.
“…this fragile earth, our island home”
St. James, Greenville, to host interfaith dialogue on religion and the environment
The Missions and Outreach Committee of St. James Episcopal Church, Greenville, is hosting a pot-luck supper and interfaith dialogue on Thursday, November 7, in the St. James Parish Life Center. Everyone is invited to bring a favorite dish for the 6:30 p.m. supper and to participate in the program, which begins at 7:30. The interfaith dialogue, which takes as its theme the timely issue of religion and the environment, is sponsored by the two-year-old interfaith organization Greenville Faith Communities United. Greenville Faith Communities United has recently become a “cooperation circle” of the international United Religions Initiative (URI) founded by the Rt. Rev. William E. Swing, bishop of California (Crosswalk, February, 2002). Environmentalist Brad Wyche, a founder of Friends of the Reedy River and currently executive director of the conservation organization Upstate Forever, will moderate the discussion among local lay representatives of the major world religions in the Upstate. Can you imagine a representative of the Hindu faith working out the ecological implications of the doctrine of karma, a Muslim making sense of a statement by an Islamic cleric from Australia that “the preservation of water is a form of worship which gains the pleasure of Allah,” or a Jewish representative exploring the question of what is eco-kosher? Are you intrigued by the image of an exchange between a Buddhist holding the bodhisattva vow to save all sentient beings and a Christian wanting to take seriously the lesser known of our gospel commissions to preach the gospel to the whole of creation? Then you will want to attend and to add to the conversation. In preparation, all participants in the dialogue are reading the one page “Dialogue Decalogue” setting forth guidelines for ecumenical/interfaith conversation, and articles on religion and ecology in the Fall 1998 issue of the journal EarthEthics. The “Dialogue Decalogue” and directions to St. James are available online at www.stjamesgreenville.org. A link to the EarthEthics articles, the “Dialogue Decalogue, and directions to St. James are available online at www.stjamesgreenville.org.. For more information, contact St. James, Greenville, 864-244-6358; highchurch@mindspring.com.
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Evangelism . . . in my own words
The Episcopal Church welcomed ME!
evan • ge • lism \ n (ca. 1626): the winning or revival of personal commitments to Christ. So says the Merriam-Webster’s Collegiate Dictionary, 10 th edition. And what do you say? As we in the diocese continue our journey together, guided by the vision statement “One Body . . . One Mission . . . Changing Lives,” more and more people are talking about evangelism and what exactly that means in the life of a faithful Christian—especially a faithful Christian of Anglican stripe in the Diocese of Upper South Carolina. Crosswalk wants to hear from you—your experiences, positive or negative, as evangelist or evangelized, your reflections on how we keep that promise made in the Baptismal Covenant to “proclaim by word and example the Good News of God in Christ.” Send your story to Crosswalk, 1115 Marion Street, Columbia, SC 29201, or to phill@edusc.org. All contributions must include author’s name, home church, and contact information.
What is it about the Episcopal Church that told you, you were “home”? Whether you’re a cradle Episcopalian or a seeker who’s recently found your place, Upper South Carolina wants to know your story. Yours is, perhaps, the most important story of all as we as One Body seek to live into our One Mission, which is Changing Lives. Send your story to Crosswalk, 1115 Marion Street, Columbia, SC 29201, or to phill@edusc.org. All contributions must include author’s name, home church, and contact information.
Coming as a child . . . to proclaim the Good News By the Rev. Kathryn Mathewson
The Rev. Kathryn Mathewson is assistant rector of Church of the Redeemer, Greenville. Her reflection on the Good News is reprinted from Echoes, the newsletter of Church of the Redeemer.
I am an optimist. Every New Year’s Eve, or shortly thereafter, I make my New Year’s resolutions. Usually they are a repetition of the prior year’s list—lose 10 pounds, get more exercise, be more organized, read more books, etc. Every year I think that my behavior will change just because it is the chance for a new start. In 1992, however, I began really to think about dramatic changes to my life. I had been married for 21 years, but things were not good. I finally realized that it was my choice to stay in this situation, and that I did have options. While I did not address that issue head-on in my resolutions, for some reason, I put on my New Year’s resolution list “Explore other churches.” I am not sure now what actually possessed me to put that down, but there it was, and I was determined to follow through. I was raised Roman Catholic. My parents and their families were all Roman Catholic. My father actually offered me $10,000 to become a nun, but I wondered what a nun could do with $10,000. In 1992, as I sensed my life’s journey taking a new turn, my mother was still living and went to mass almost daily. My son had been confirmed in the Roman Catholic Church, and we went to mass most Sundays. I went out of a sense of obligation and duty. I had to go—it was a rule. I had to go to set an example for my son. I didn’t think—I just went, period. No sense of real participation, community, connection, or direction along a spiritual path. At the time I was working with a dynamic woman, Jo, and our office was across the street from Trinity Cathedral. She would frequently go to services at noon or after work and invite me along. I went with her on occasion and felt her sense of joy in her faith, which was contagious. I paid attention to those services and began to hear the message in a way I hadn’t been able to in the Roman Catholic Church. I was one of Jesus’ own, I was saved through the Son of God, and I was forgiven. One friend, a former Roman Catholic, helped me pinpoint the difference: as kids in the Roman Church we were taught that we acted and God responded, with punishment or fa-
vor, but the emphasis in the Episcopal tradition was on God acting, and our response—a very different point of view. So, when I went to services with Jo I heard the same concepts I had been raised with, but now I was listening, and listening in a new way. I understood that I had choices and options in my spiritual life just as I had in my personal life. I had also seen a response to Hurricane Hugo in 1989 by the Episcopal Church that was overwhelming. Jo and her parishioners at Trinity were a force to be reckoned with. They sent supplies, money, people volunteered to repair roofs, bring generators and chain saws, prepare meals, look for lost pets. I remember being absolutely impressed with their willingness to share and to respond. I went to a Presbyterian Church, a Methodist Church, a Lutheran Church, and even a Baptist Church. The liturgy, however, remained too powerful a force, and after these visits, the Episcopal Church was where I felt called. I visited St. Martin’s-inthe-Fields and, although I knew only one or two persons there, I felt immediately that I belonged. It was the community I needed and wanted. People greeted me, hugged me, and made me feel welcome. I began attending regularly and participating in programs, including Discovery Weekend. Another friend recommended that I begin EFM (Education for Ministry). Not knowing any better, I did. Now I was really involved! Meanwhile, I went to the Catholic Church whenever my mother visited from Florida, hoping that my son would not try to blackmail me with the news that I was attending St. Martin’s. I was afraid she would be devastated if she knew I was rejecting the religion about which she felt so strongly. I had been divorced
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mission—proclaiming the Good News. We asked them how the disciples would have done this without newspapers, radio, TV, or e-mail. They said, “They would have just told each other.” Simple, isn’t it? So we tried it ourselves. Just like the old “Telephone” game, we whispered around the circle into the ear of the person next to us, “Jesus loves you.” It made it around the circle completely intact (no garbled up misunderstanding), through three-year-olds and back to the oldest person (whose age we don’t need to specify!). But the most remarkable thing about this proclamation was that every person, upon hearing the whisper in their ear, broke into a huge grin and couldn’t wait to pass it on. Now if small children can figure out a way to proclaim the Good News—no, even better if small children can be excited and eager to proclaim the Good News, what are we doing to make it so difficult for adults? What are we sophisticated adults dismissing as romantic nonsense? When will we just be able to accept the Good News as a child— an undeserved, grace-filled gift to be shared? On October 26, the diocese of Upper South Carolina is giving us an opportunity to learn how to hear the Good News as the children in the circle did. Plan to come to the Great Gathering of all Upper South Carolinians at the Palmetto Expo Center in Greenville. It will be like a country fair, a giant celebration, a huge “happening,” meaningful and fun for all ages. Maybe it’s time to learn all over again what the Good News really means!
By Mary Choate
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Why is it so hard for us Episcopalians, the “Frozen Chosen,” to evangelize? The very word is offensive to our delicate sensibilities. We think that only the crass televangelist or the “Jesus freak” on the street, or the white-shirt-and-black-tie men who travel two by two represent the definition of evangelism. No one likes it when Jesus is rammed down our throats or used as a club to threaten or authority to judge another person’s life. Maybe our problem is that we have been exposed to too much of this hyped-up evangelism and forgotten what the Good News really is. It’s not hard to proclaim the Good News if you believe it is good news. It’s really a very simple message. You can read the “Reader’s Digest Condensed Version” in John 3:16. Basically it boils down to the truth that God loves you. God created you out of love. God made a covenant of love with you in your baptism through Jesus Christ. God has promised to sustain you and give you bountiful grace beyond your imagination by the power of the Holy Spirit. I think it’s possible that merely because the Good News is a simple message, we find it hard to believe. As adults, we learn that, in this world, the most valuable things have to be earned by hard or clever work. It takes labor in “overtime,” an extensive education, lots of resources (money), and mostly we believe that we cannot have anything valuable unless we deserve it. We are following the old Protestant Ethic of the Puritans, or heresies that rattle their skeletons in every generation. We are straying from the Good News that Jesus brings us, that God gives to us freely. Last summer, during Vacation Bible Week, the children stood with us in the closing circle. Their lesson for that day involved the Great Com-
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Peter, Peter what are you doing, following that man? By Duncan Ely Do you believe in modern-day miracles? Peter does! He is going to college. While being a college student may not seem like much of a feat to most people in the United States today, for Peter obtaining a college education is realizing a lifelong dream. Peter is a young black man who grew up under apartheid in South Africa. I first met Peter on paper in November 2000, when an international organization called Bunac sent me his application for a summer job as a counselor at Camp Gravatt, where I was serving as director. My wife, Beth, noticed his file on the top of a big stack of applications as I was lining up my Gravatt summer staff and read it. She was so impressed with his passion, his candor, and his vision that she turned to me and said, “You have to hire him!” “I already have,” I said. I met Peter in person when I picked up this thin, tall, gentle South African at the Charlotte airport to take him to Camp Gravatt for the summer. He arrived with, as my wife Beth, said, “just a few clothes, a big smile, boundless enthusiasm, and wonder at everything around him.” We got to know each other that summer. Watching him work, I saw a deeply committed Christian who didn’t allow either circumstances or peer pressure to sway or discourage him. The staff welcomed him. The campers loved him. My wife remembers: “They followed him about like the Pied Piper, as he told them stories of growing up in the bush in South Africa—of lions and rhinos and mean hippos.”
Peter with his cousins Pontsho and Sakhile Konopi at their home in Protea Glen, Soweto, Limpopo Province in northern South Africa
Peter shares his culture, his heart, and his strong faith by telling stories. This is what we learned about part of his story. Peter Mukvevho, born January 24, 1979, in Johannesburg, was the fourth of five children of Simon and Rose Mukwevho of the Venda tribe. Peter lovingly describes his father as typical of father figures in their culture: “a quiet and very strict authority figure, and everyone was afraid of him.” His mother, he says, is “very nice and sweet, and I am closest to her.” His parents earned a meager living working as domestic servants for wealthy Johannesburg families. But when Peter was very young his parents sent their children from the dangerous city of Johannesburg to the country to live with family in Soweto in the northern Limpopo Province so that they would have a safer upbringing. Peter began school when he was six years old. “Most students of my age did not continue attending school for too long because of corporal punishment, teachers’ attitudes, and the long distance we had to walk to school,” Peter says. But he was different. Though most of his friends were dropping out, he stuck it out. “I remained at school because my desire to learn would not let me stay out even for a day,” Peter remembers. He endured punishments for not paying school fees on time, not wearing a proper school uniform, and other infractions over which he and his family had no control because of their poverty and low social status. Peter’s life changed dramatically when he was nine years old. He started going to church. In Peter ’s circle of friends and family, people who went to church were considered dumb—not cool, not in style. “None of my family or friends went, but I had the feeling that is where I belonged and I felt happy. I was so concerned about my future. I looked around my village and saw I was headed to nothing, and I needed something better. In church, I had focus somehow. And I learned how to pray.” He remembers thinking that life is really hard and that “church and prayer and a relationship with God are the only way I can get out of here.” Peter says that when he was young, he always thought, “I shouldn’t be here. I belong someplace better. I’m not where I’m supposed to be.” And he quickly understood that an education was his only way out. One of his teachers, Prince Mutshekwa, now a minister, was a very good man and had a great influence on him. So Peter read and studied. And, against all odds, he finished seventh grade. He was 12 years old. Then he started asking his mother about going to college after he graduated from high school. She always answered him by telling him not to worry and to focus on studying hard.
Peter at St. Philip’s, Greenville, with India Garvin and Andrea Permenter, August 2001 Peter attended high school in the same village, where he continued to think and live differently. “I always had my own mentality,” Peter says. “I inherited toughness from my Dad and used it to advantage.” Peter tended a herd of goats while his friends were out playing. He read and studied while they were out drinking and smoking. His desire for learning radically increased. He started reading English magazines and books that helped increase his English vocabulary, and his older brothers helped by giving him their books and by answering his questions. The more Peter learned, the more he became aware that there was a reason his family was so downtrodden and impoverished: the South African government practiced a legalized racism, and the Bantu education Peter was receiving was designed to keep blacks in their place and prevent them from becoming empowered. Nonetheless, against all odds, Peter graduated from high school in 1996 when he was 17. His school principal described him in glowing terms as “amongst the top 5 students who passed each class with distinctions in many subjects, reliable, honest, punctual and courageous, who never left school premises before the school day expired.” Finishing high school was a personal landmark for Peter, because now he was ready for college, something he had dreamed about and worked toward most of his life. So when he finally found out from his family that there was no money for, or possibility of, college in South Africa, he broke down and cried. His brothers and sister tried to comfort him by telling him they had the same problem and there was nothing they could do about it. When he saw the futility of dreaming of a college education in South Africa, Peter admits, he became angry and frustrated. But “the decision I made when I was 10 years old to become a Christian helped me to calm
down and believe in God for a miracle. The spirit of God helped me to have faith in God and wait patiently.” Peter did wait patiently. He worked as an electrician’s assistant and earned the equivalent of about a hundred dollars a year. He helped coach youth soccer teams. He stayed involved in church activities. He applied for a summer job as a camp counselor in the United States. He bided his time. Then, in December 2000, he received a telephone call from a camp director in a country thousands of miles away. Every weekend that summer, the staff left camp for a 24-hour break. Peter often came home with me. We went to St. Philip’s, Greenville, on Sunday mornings before rushing back to Camp Gravatt to begin the next week. While worshiping at St. Philip’s, Peter found a parish home and a diocese. He met Carolyn Cody Fuller, whose daughters Christina and Joy were also Gravatt counselors, and he spent time at their house in Greenville. During that summer of 2000, Peter shared with us his story and his dream of going to college. With the inspiration of the Holy Spirit and the encouragement of Cody Fuller and her friend Mary Nell, we helped Peter apply to Berea College in Kentucky, which offers all of its students full tuition, room, board, and a stipend. In late August 2001, Peter and I drove there for a campus visit. We both felt good about the visit and about Berea, even though its admissions were fiercely competitive. We did all we could, and left Peter ’s application in the hands of the admissions committee. Peter loved Berea and on the long drive back home to South Carolina, he daydreamed about going to school there. Peter was scheduled to fly back to South Africa the second week in September, but the terrible events of September 11 stranded him with us for several more weeks. Finally
we were doing God’s work. Peter had absolutely no money or financial resources, and we knew that very few colleges provide financial help to international students. But even so, with the encouragement of St. Martin-in-theFields parishioner and Voorhees College board member Jim Ellison, we helped Peter apply to Voorhees College in Denmark, S.C., a school affiliated with our diocese. A groundswell of support rose up around our diocese as many different people who had grown to love Peter became involved, including the Ven. Fred Byrd and Bishop Henderson’s assistant Julie Price. Once again, this time with Jim Ellison along, I accompanied Peter as he went for a campus visit. But this time the outcome was different! Voorhees accepted Peter. All he needed was about $12,000! The last part of our campus visit was a meeting with the college president, Dr. Lee Monroe. Only a few min-
Next Diocesan Race Relations training scheduled for November 16
Peter is active in our diocesean events, including Canterbury and Cross+Roads. He’s going to the Great Gathering in Greenville on October 26. He’s studying to be confirmed on November 17 with fellow parishioners from St. Philip’s, Greenville, who have taken him in. He’s making friends—lots of them. Whenever I visit Peter, he introduces me to still more people sharing his college adventure. “I still can’t believe I’m here,” Peter tells me every time I visit him. “Every morning I get up and say, ‘Thank you, God!’” And Peter is still telling his stories. One of his recent ones involved how his grandmother gave him his nickname, Nndivheni. In Venda it means, “Get to know me.” “One Body . . . One Mission: Changing Lives”—our diocese has had a hand in helping Peter ’s life change, and he has changed ours. Duncan Ely is a member of St. Philip’s, Greenville.
Clear Vision of One Church V The Clear Vision Conference—the evangelism conference in the Diocese of Texas— will be held November 24–26 at Camp Allen, outside of Houston. This is the conference that launched much of our Great Commission work in Upper SC. Last year our diocese sent 30 people to the conference.
If you are interested in attending, you should register soon! You can find registration information of the Diocese of Texas Web site, www.epicenter.org by clicking on the circle of fish logo. Or contact Canon Carolyn Chilton at the Diocesan House, 803-771-7800, cchilton@edu sc.org.
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Robert Powell to present concert at Christ Church, Greenville, October 27 Robert Powell, Christ Church organist and director of music, will offer a free concert on Sunday, October 27, at 3:00 p.m. Powell, who has served Christ Church since 1968, will retire this year. His ministry has touched the lives of countless organists, vocalists, choir members, musicians, and parishioners.
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ELECTION #3 ECCLESIASTICAL COURT CLERGY ORDER One (1) member of the clergy canonically resident for a term of four (4) years. The Rev. Gordon Hamilton, Church of the Incarnation, Gaffney Rector of Church of the Incarnation since 1995, the Rev. Gordon Hamilton served from 1983 to 1987 as assistant curate at Trinity Church, St. Thomas Ontario, as priest-in-charge at St. Andrew’s, Muncy, Ontario, and as priest-in-charge at Zion Church Oneida, Ontario. From 1987 to 1995 he served as rector for the Parish of Westford. ELECTION #4 ECCLESIASTICAL COURT LAY ORDER One (1) confirmed adult lay communicant in good standing who is a member entitled to vote in congregations in this diocese for a term of thee (3) years. ELECTION #5 TRUSTEES THE EPISCOPAL CHURCH HOME FOR CHILDREN (YORK PLACE) Persons to be nominated for three (3) year term by the Board of Trustees of the Episcopal Church Home for Children and elected by Convention. ELECTION #6 BOARD OF DIRECTORS - STILL HOPES Persons to be nominated for three (3) year term by the Board of directors, approved by the Bishop, and confirmed by Convention. ELECTION #7 UNIVERSITY OF THE SOUTH LAY ORDER One (1) person to be elected for a three (3) year term.
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In accord with Resolution Number 2 adopted by the 78th Diocesan Convention, requiring that all leaders of the diocese, including “vestries, mission committees, congregational staffs, and volunteer leaders,” receive at least four hours of anti-racism training prior to February 2003, the Diocesan Committee on Race Relations has scheduled its next training for November 5 at Church of the Good Shepherd, York. For more information contact Cynthia Glidden, GlencoraS@aol.com.
utes into the meeting, we acknowledged that Peter would love to go to Voorhees, but that he had no money. By the end of the meeting, Dr. Monroe had appointed Peter a Presidential Scholar with a oneyear scholarship of up to $12,000. Now Peter is a freshman at Voorhees. He’s taking math, physical science, humanities (African American art and African American heritage), and English. He’s on the track team and gets up at 4:00 a.m. to run. He crucifers at weekly celebrations of the Eucharist at St. Philip’s Chapel on campus. At Dr. Monroe’s request, he is working with three Voorhees students from Nigeria to share African culture with the rest of the campus. He keeps in touch with his family in South Africa, many of whom now regularly attend church. Now his father sells fruits and vegetables, and his mother makes and sells ice blocks, which are like frozen coolade popsicles
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he made his way home, but we kept in touch by letter and e-mail. Peter was back to waiting … this time for eight months, as he waited to hear from Berea. He is good at waiting. He’s had a lot of practice. He worked again as an electrician’s assistant and at Bunac helping others find summer jobs in the United States. He went to church. He visited his family. He prayed. In mid-April Peter e-mailed me that Berea had not accepted him. He was devastated. But later he told me he “had been reading John 14:1, and Jesus said we should not worry but just believe in him and in God, and this eased the pain a bit.” Eventually Peter decided to return to Camp Gravatt for a second summer. Once he was back in South Carolina, we were even more determined that he had to stay here and go to college. The odds were stacked against him, but we didn’t let that stop us. We knew
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Builders for Mission announces . . .
Partners for Mission—A “progressive dinner” for the mission-minded called to build “church” By Peter Trenholm At the Great Gathering on October 26, Builders for Mission will issue a unique invitation to a progressive mission-building feast—”Partners for Mission”—an initiative in tune with the familiar concept of the progressive dinner, which offers guests a gourmet meal prepared and served in and by the community, as diners progress from household to household, each of which offers its own special culinary gift—appetizer, entrée, and so on, until the experience is complete. Partners for Mission is about raising funds that will enable us to live into our Lord’s Great Commission, but, more important, it is about teaching us, as One Body, with One Mission: Changing Lives, about planting new missions in the Diocese of Upper South Carolina in a new way. The concept is simple. We are asking 500 people, families, churches, church groups, choirs, guilds, associations, mission committees and
vestries, combinations of close friends, whomever, to pledge $1,000 a year for five years to Partners for Mission. Two things are required to participate: the pledge to give $1,000 a year and, a promise that, within the five years of your giving, you will find a successor, who makes a similar pledge. In return, over the five years, you will receive sections of a charming model church, which, being limited in edition to 500 only, becomes a progressive “collector ’s item,” probably a family heirloom. Questions? Let us draw you a picture. We’re hoping that the “Illustrated Progressive Feast,” which follows, will answer many questions by showing exactly how the Partners for Mission plan will unfold and how it will work to assure a continuing Episcopal presence in Upper South Carolina, offer a new paradigm for mission-planting, and, God willing, support the movement of our diocese, as One Body in Christ, fully into mission.
EPISCOPAL CHURCH WOMEN The ECW Board leads, enables, and educates the women of the Diocese of Upper South Carolina to develop as a sisterhood in Christian spiritual growth, mission, and ministry. This is the mission statement of the Diocesan Executive Board of the Episcopal Church Women. As I prepare for the 80th Convention of the diocese, I look back on our year as Episcopal Church Women. Specifically, I look at whether or not the ECW Board has remained true to our mission statement. In all of our decisions during the past year we have worked toward leading, enabling, and teaching the women of this diocese. We have made changes as the world around us changes, but we remain true to our call to mission and ministry. This fall we are holding District Meetings with combined districts. More women will be able to join together in one place to worship, conduct business, and strengthen our bonds as sisters in Christ. In response to the changes in the diocesan calendar, we have moved the ECW Convention from April to January. This move should also simplify bookkeeping, as the financial year will be much more closely aligned to our convention-toconvention year. The Episcopal Church Women of the Diocese of Upper South Carolina has supported many causes during the past year. Local branches support their parishes, their community, and the world in a great variety of projects. Through the ECW Board these same women support our mission projects. Our World Mission Project provides financial assistance to the Mother’s Union in the Voi Deanery of the Diocese of Taita-Taveta as they work toward completion of a Guest House and Retreat Center. Through our National Mission Project the women of the diocese have supported the SMARTS Program at Voorhees College, highlighted in the September Crosswalk. This project allows young mothers to obtain a college education while their children reside with them on the Voorhees campus. The Crisis/Diagnostic Center at York Place has received support as the ECW Diocesan Mission Project. It has long been a priority of Episcopal Church Women to support projects that assist children at risk. The women of this Diocese
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The Illustrated “Progressive Dinner”
1. At the first time of giving, your diocese will give to you . . . The base of your church with your name and edition number, Which signifies the founding of a new mission through the hiring of clergy to minister to a future congregation.
4. At the fourth time of giving, your diocese will give to you . . . A transept for your miniature church, Which signifies the construction of a building suitable for the preaching of the Gospel and the administration of the sacraments and from which you reach out to the community that has and still supports you. Which fits neatly under the roof, Which fits neatly on your building, Which fits neatly on the base of your church with your name and edition number.
2. At the second time of giving, your diocese will give to you . . . The basic block of the future church building, Which signifies the hiring of support staff in music, Christian education, administrative assistance, and a vision as to what the mission will be. Which fits neatly with the base of your church with your name and edition number.
3. At the third time of giving, your diocese will give to you . . . The roof of your building, Which signifies the financial counseling and participation of volunteer members of neighboring parishes and missions who are eager for the success of the mission. Which fits neatly on your building, Which fits neatly on the base of your church with your name and edition number.
5. At the fifth time of giving, your diocese will give to you . . . A tall steeple with a golden cross, Which signifies the completion of a place which is The Body of Christ, and in which the Holy Spirit dwells, and all of which is celebrated with a joyous Eucharist attended by all the mission’s supporters, contributors, and builders. Which fits neatly with your cruciform church, Which fits neatly under the roof, Which fits neatly on your building, Which fits neatly on the base of your church with your name and edition number. As a Partner for Mission you will have built your own remembrance while you helped build God’s Kingdom. Thanks be to God!
Peter Trenholm, chair of Builders for Mission, is a member of Trinity Church,
A world mission devoted to releasing the talents of the poor By Craig Cole
Canterbury, George Carey, was the first donor to Five Talents International. “We exist to help the poor entrepreneurs grow businesses and grow spiritually,” said the Rev. Martyn Minns, the US chairman of Five Talents International. “We do this by primarily proi n t e r n a t i o n a l viding funding for microcredit programs but we also offer assistance to dioceses and other Anglican institutions that want to learn tional Board. “The attraction is that more about micro-credit programs.” Five Talents programs will bring Many of the Five Talents funded economic development with dignity to the poor. They will come to loan programs help empower women. Sometimes up to 85 perknow they are valued in the eyes cent of loan recipients are woman. of God and in the eyes of those in their community as people who Besides empowerment of women, can manage their own program, Five Talents micro-credit programs also help those family members afand are not dependent on handfected by the tragedy of AIDS/ outs,” Bishop Chiwanga said. Bishop Chiwanga’s vision was HIV. confirmed during the 1998 Joyce lost her husband, who died of AIDS leaving her with five chilLambeth Conference, where resodren. With no prospects and little lution V.2 (f) commended Five Talents to begin working with the very hope to provide for her children, she turned to the Diocese of poor using micro-credit programs. Kigezi’s micro-credit program Another resolution (1.15[k]) called on dioceses to fund international development programs at %0.7 of their budgets. The archbishop of CONTINUED ON PAGE 14 former chairman of the Anglican Consultative Council and bishop of the Diocese of Mpwapwa, Tanzania, is one of the founders of Five Talents and chair of its Interna-
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Talents
Daniel Venables doesn’t fit the mold of a high school math teacher. In fact, he is convinced that the day he decided to stop playing a tough, emotionless, and enigmatic math instructor was the day he became a good teacher. That was 19 years ago. “From that point on, after three years of revealing nothing about myself to my students, I vowed I wasn’t going to be that guy [the stereotype of a tough male math teacher] anymore,” Venables exclaims. “I was going to be myself.” Venables opened up to the students in his Connecticut public high school math class, revealing his strengths, weaknesses, and personality to them, and suddenly his teaching took on a whole new dimension of effectiveness. The experience taught him a valuable lesson that he carried three years later to his new job at Heathwood Hall Episcopal School in Columbia. It was that metamorphosis of his teaching that led nearly two decades later to Venables’s distinction as the 2002 Teacher of the Year for South Carolina’s private high schools. Venables —head of the upper school mathematics department at Heathwood Hall—earned “Teacher of the Year” honors earlier this year in an annual recognition sponsored by the South Carolina Independent School Associa-
tion (SCISA). “It really is an honor,” Venables said after receiving the award. “Teaching is about relationships. My relationship with young people is the catalyst for the content I teach, not vice versa.” At Heathwood Hall, one colleague describes him as a “whirling dervish of excitement and support” for his students. A visit to Venables’s colorful and eclectic classroom bears out the testimonial. He never spends an entire class period lecturing at a chalkboard. Venables is always with his students, either sitting among them seminar style or darting from one to another, coaching, cajoling, challenging, motivating and inspiring. “Daniel Venables embodies what every school community wants in a teacher,” said Stephen Hickman, headmaster of Heathwood Hall. “Not only is he an outstanding educator, he has devoted his life to learning and that makes him a terrific role model for our young people.” While relationships with his students —and former students —begin in the classroom, they often flourish because of what Venables does after school hours. A Yoga enthusiast and instructor, Venables has earned trophies in competitive league tennis and developed a loyal clientele crafting fine writing
pens from exotic woods. “It’s very Zen,” he says. Among Venables’s many interests, students seem most drawn to his night job: moonlighting as percussionist for The Potion, a local folk/rock/jazz fusion band, which includes 1996 Heathwood Hall graduates Hartman Meehan on bass and Van Anderson, currently a USC law student, on acoustic guitar. Another former student, John W. “Trey” Popp III, penned one of the most compelling recommendations
for Venables’s award. “The word teacher isn’t broad enough to describe someone who opened my mind to ideas whose very existence I never would have otherwise suspected,” wrote Popp, today a creative writer by trade. “In Mr. Venables’s classroom, we weren’t pupils fixated on a blackboard, we were explorers —we were discoverers beating down paths all our own. It was in his classroom that the thrill of discovery began for me, and I have never gotten over it.”
Daniel Venables and friends—learning together in community
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Heathwood Hall teacher’s passion for math, life strikes chord with students
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Based on the parable of the Five Talents (Mt. 25: 14–30), Five Talents International (FTI) is a micro-enterprise initiative serving only the Anglican Communion. Its goals are (1) Combating poverty in the developing world; (2) Equipping the poor with the opportunity to start and expand small businesses to support their families and local churches; (3) Affirming the value of work and the dignity of every human being; and (4) Strengthening the unity and witness of Christ throughout the Anglican Communion. With 20 percent of the world’s population living on $1 a day, micro-enterprise development provides poor entrepreneurs with much-needed capital and training to start and expand small businesses. It provides financial services to the poor who, with just a small amount of money ($55-$200), can begin to break out of poverty. FTI also adds a spiritual component to each program that includes materials on tithing, stewardship, and biblical principles for business. Five Talents has been operating since September 1999, and has funded programs in four countries
helping more than 2,000 poor entrepreneurs. It’s also provided technical assistance to several dioceses and Anglican institutions. Read on for some success stories. Some of the women of the “Kalinsan” (Cleanliness) Fellowship group, all of whom live in the Cainta community, which is a slum of Manila, the capital of the Philippines, didn’t like one another. They held past grievances in their hearts. But, after months of meeting on a weekly basis, those poisoned relationships began to change as they worshipped, prayed, repaid loans, and talked about business together. The Kalinsan Fellowship group of 14 women is one of many in the FTIfunded program to help almost 800 poor entrepreneurs in partnership with the Diocese of the Central Philippines. “We are very glad to be partnering with Five Talents,” said the Most Rev. Ignacio Soliba, the prime bishop of the Episcopal Church in the Philippines. “These type of small loan programs fulfill our goal of developing our people and empowering them to become self-sufficient.” The Rt. Rev. Simon Chiwanga,
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Five Talents International . . .
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l Episcopal Church Women CONTINUED FROM PAGE 12 have also supported the United Thank Offering, assisted seminarians through the Seminarian Book Fund, and we were able this year to award three Bena Dial Scholarships to very deserving students. We are moving forward as a sisterhood based in mission and ministry as we struggle with a changing world and society. I feel our strength each time we come together and it brings me joy to see each of you and hear about the wonderful works being done by ECW branches. I look forward to seeing you at the Great Gathering and also at the 81 st Convention of the Episcopal Church Women of the Diocese of Upper South Carolina to be held at York Place, January 25, 2003. In faith and love, Clare Hawes ECW President
Apologies, and a correction Last month’s Crosswalk inadvertently scrambled the photos of the 2002 Bena Dial Scholars. Ellen Marie Anderson of St. Christopher, Spartanburg, and Kathleen Wood Lynn of Church of Church of the Advent, Spartanburg, we are truly sorry! Ellen Marie Anderson
Diocesan World Mission Committee changes hands Kathleen Wood Lynn
l Five Talents International funded by Five Talents. With a small loan around $140, she purchased second-hand clothing and began selling in the local villages around Kabale. Now, she makes enough to feed, clothe, and educate, her children. In Owerri, a town in the southern part of Nigeria, the conditions are grim. There is rampant unemployment, a high level of poverty, es-
The ECW at St. Michael and All Angels’, Columbia, continues their long tradition of supplying 44 undecorated styrofoam symbols at $1.00 each or 44 for $40.00 plus $3.95 postage. Contact Eleonora Cox, 803-7827805 or the office at St. Michael and All Angels’, 6408 Bridgewood Road, Columbia, SC 29201, 803-782-8080.
New World Mission Committee co-chairs Dr. Reginald Brooker (left) and Dr. Beth Kunkel pose with their predecessor, Dr. Earl Burch.
CONTINUED FROM PAGE 13 pecially among women, high illiteracy, limited water and electricity, and a very poor road system. The poor have no access to credit due to inadequate financial systems. To combat these serious challenges, FTI is granting $20,000 in 2002 to fund a program to help more than 300 poor entrepreneurs in the southern area of the Imo State near the capital of Owerri. The program consists of groups of 5 to 10 entrepreneurs. Each group will act as a “group bank,” co-guaranteeing each other’s loans, sharing business practices, and studying biblical principles of business on a monthly basis. The average loan will be $100 to start and will be paid back over 10 months to one year. There will be 10 to 20 of these “Talent Bank” groups in each of three Anglican dioceses: Ideato, Okigwe North, and Mbaise. Typical enterprises that will be supported include brick making, livestock raising, food production, and produce vending. “Five Talents is one of the most interesting and spirit-filled programs challenging the individual to transfiguration by Christ, which is true to life. It addresses physical, spiritual, economic and social conditions. I’m not surprised that the organization bears the name of Five Talents,” said the Rt. Rev. Godson Echefu, the bishop of Ideato. For more information on Five Talents International, call 1-800670-6355 or go to the Web site at www.fivetalents.org. Craig Cole is executive director of Five Talents International. He can be reached via phone or Internet as noted
Dr. Reginald Brooker, Christ Church, Greenville, and Dr. Beth Kunkel, Holy Trinity, Clemson, were elected co-chairs to succeed Dr. Earl Burch as heads of the diocesan focus on bringing health and hope and education to the central plateau of Haiti. They are pledged to continue to expand diocesan programs in all areas: sewing project, crèche program, hospital enlargement, staffing, and equipment, eye clinic, dental clinic, library, new school building, medical work trips, and building up the Partnership Cange Fund to keep those programs in place. They were also charged with keeping this outreach Christ-centered, and not just a sociological or humanitarian effort. They may be contacted at reginaldbrooker@usoncology.com, bkunkel@clemson.edu.
Thanksgiving Offering to benefit our children at York Place Thanksgiving is a time to give thanks for the blessings that God has given to us and also a time to express our thanks by giving to others. The annual Thanksgiving Offering is very important to the children at York Place. By participating in this official offering of the Diocese of Upper South Carolina you are showing your interest and support for your ministry at York Place. Thank you for your past support of the Thanksgiving Offering for the children at York Place. With your help, we were able to treat more children and families who otherwise would not receive this much-needed care.
Have you remembered the diocese in your will? Please keep in mind that before you make any decisions, you should consult with your attorney and financial advisors.
Please watch the mail for this year ’s Thanksgiving envelope which will be sent out in October and consider a special gift for the children. Envelopes will also be available at your churches.
l Welcomed ME!
CONTINUED FROM PAGE 7 by this time and that was enough of a burden for her to bear. I kept this up for over two years—a schizophrenic spiritual life. My mother died suddenly in 1994. I grieved her death deeply, but I also came to understand that all events carry the seeds of redemption and new life. For me that was the opening of the door to a fuller spiritual life in the Episcopal Church, with my mom’s blessing, I was sure. In December 1994, I was received by Bishop Beckham into the Episcopal Church. It is hard to believe that that was eight years ago. I believe that there are no coincidences in life, and that new life is always at hand. A gracious combination of factors led me to the Episcopal Church, and in the process, I fulfilled my New Year’s resolution. Mary Choate is a member at St. Martin’s-in-the-Fields, Columbia.
Incense redux . . .
Idolatry . . . not!
Editor’s note: Thanks to the many folks who have contributed to the lively discussion of incense in recent letters to Crosswalk. This kind of open dialogue is every editor’s dream, and a sign of healthy community. Let’s keep it going, but let’s move on to new issues that touch us all. What else is on your mind? Send your letters to Crosswalk, 1115 Marion Street, Columbia, SC 29201, phill@edusc.org.
Dear Editor:
Dear Editor, Crosswalk has published several letters supporting the use of incense in our church services, and the writers have given excellent and interesting explanations of why we use incense, its beneficial (but limited) medical properties, and how it greatly enhances the spiritual experience for many Epis-
Ken Armstrong, M.D. St. Simon and St. Jude, Irmo
Bradley W. Greer St. Andrew’s, Greenville
www.edusc.org Our diocese online!
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John T. R. Holder Church of Our Saviour, Rock Hill
Recently, you published a letter from an Episcopalian expressing concern that an Episcopal bookstore, through its offering of statues, is engaging in the oft-invoked heresy of idolatry. Of course, there are always a very few people who superimpose superstition onto traditional Christian practices, and I share the writer ’s discomfort with such acts. Unfortunately though, many people on both the Catholic and Protestant sides of the western Church still possess a Reformationera mindset. Such Catholics believe that any slight difference of belief with the Roman pontiff is heresy and a betrayal of Christ. Their counterparts on the Protestant side believe that anything that even hints of incense is popish and, therefore, from the devil. Both views are simply incorrect. Idolatry, as defined by the Catholic Encyclopedia, is “all Divine worship given to anyone or anything but the true God.” Thus, based upon the cited definition, an example of idolatry would be looking at a crucifix and believing that the crucifix, in and of itself, symbolizes nothing and is an artistic representation of nothing; rather, the crucifix and the materials of which it is made are gods and possess power. I know of no one in this Church or in the Roman Church who maintains such a heretical belief. The argument against statues of the various saints (especially those of the Blessed Mother) used by those opposed to such objects could be logically drawn to be antiIncarnational. God chose to become flesh, one of us. God would certainly not choose to become something “bad.” Thus, human life is not bad; moreover, neither is human flesh. By choosing to become a man in Christ, it seems that God became a sensory reality, something that a human can see, taste, touch, hear, and smell. In other words, He becomes something that we mere creatures can begin to fathom. A statue, in a comparable way, helps us to obtain information through our senses about historical figures. If we pray before a crucifix or a statue, we are in absolutely no way praying to that object or to the materials from which it is made. That physical object is simply a catalyst that helps us to better remember, focus on, and/or relate to that individual, be it Our Lord, His Blessed Mother, or one of His saints, with whom we are
communicating. The reality of the situation is much the same as by looking at a picture of old friends we more easily remember moments we shared with them. Now, however, one should address what seems to my mind an inconsistency among many of those who so vehemently oppose statues and the like. Let us remember that the great majority of statues one would find in a high church or a shrine are statues of saints, real people who existed in the physical realm. Almost any store that sells decorative items today, including many in which one would never find a crucifix, sells paintings, plaques, and statues of angels. And, if you were to take a survey of the people who find statues to be idolatrous, I believe that you would find representations of angels in their homes. Angels are, of course, non-physical, spiritual beings. Yet, those exclaiming idolatry as they pass by a high church will buy a figurine in which a heavenly, spiritual being is depicted in a semi-human likeness. The contradiction is problematic. In another vein, idolatry does not apply exclusively to objects. One could elevate one’s love for a friend or a spouse to the point of idolatry. Perhaps more in the public arena, people sometimes blur the lines between patriotism, nationalism, and, yes, even idolatry. We often describe the United States as some kind of promised land, even as the hope of the world. However, we know that Christ is the only hope for the world and that God does not discriminate between people or nations. His feelings towards the US are no different than his feeli n g s t o w a rd s a n y o t h e r s t a t e throughout human history. The divinization of America, money, or anything else is idolatry. We hear a lot of discussion about Christian unity today, and we pray that Our Lord will visibly unite His Church. Let us do our meager part by refuting the tired paradigms that have divided the western Church for almost 500 years and simply recognize that this varied group known as the Church consists of many people with many tastes. Some like statues and some don’t. It’s not a question of orthodoxy versus idolatry; it’s a question of taste. The essential element is that we all proclaim Christ as Lord.
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I feel that I must respond to the latest Crosswalk’s exchange of views on the use of incense in services. I share Mr. Charles Evans’s appreciation for its role in our theology, and his enjoyment of its use in the liturgical expression of faith. However, I am appalled at the tone of the comments which he directs at those for whom the use of incense presents a serious health problem. Mr. Evans dismisses these parishioners’ health complaints as “irrational” and either inconsequential or psychosomatic. He also contradicts their own experiences to assert that incense is effective as a treatment for the very conditions which it actually produces in these individuals! Mr. Evans evidently knows no one who suffers from respiratory illness. These people do not “think” they are allergic to certain substances; the inability to breathe properly is a real, and hardly trivial, medical condition, which can be triggered for many individuals by exposure to any of a wide variety of substances —including incense. Furthermore, his advice to those who “complain” about this problem is to simply “stay away” from the few churches in our diocese which use it regularly. I do not believe that any parish should be in the business of advising people to “stay away.” Mr. Evans tells incense opponents to, in effect, “get used to it,” because they will be eternally exposed to incense in heaven. Presumably, we will be cured of our physical afflictions when we enter into that state; I do not believe that God would choose to reward His good and faithful (though allergic) servants with a never-ending episode of respiratory distress. While the Bible does indeed mention the use of incense as a means of worship, it also mentions animal sacrifice. Will Mr. Evans next command us literally to slaughter fatted calves upon the altars of our parishes?
copalians. However, a rebuttal is needed because the writers misunderstand the issues raised by the use of incense. People who cannot tolerate incense do not necessarily dislike it, and few, if any, would deprive their fellow Christians of the spiritual uplift it gives. Indeed, many of them would enjoy it if it did not endanger their health. For some it is merely distracting or irritating; for those sensitive to it, it is a serious threat to their health and for a very few, life-threatening. Attending a service where incense is used or where even trace amounts linger on the surfaces and objects in the worship space is gambling with their health. They must choose between attending a worship service where they will be exposed to incense and continuing to breathe. It is hardly irrational to choose breathing. There is another issue that is perhaps more important. Use of incense in services, even a few times a year, or during diocesan events, effectively excludes incense-sensitive people from the Christian community of the Church. Note that the “few times” are most apt to be Easter, All Saints Day, Pentecost, and Christmas, the most holy festivals in our Church when we are strongly encouraged to participate in the Eucharist. Just as putting a three-inch step at the church entrance creates an insurmountable barrier for people who use wheelchairs, using incense at a service literally bars incense-sensitive persons from the church. Bishop Marshall, cited by Charles F. Evans in his letter published in the September Crosswalk, may believe that liking incense is a requirement for entering heaven, but I refuse to believe in a loving God who will forgive our worst sins but sends those who cannot tolerate incense to hell. Still, while it does not make sense as a requirement to enter heaven, some people, both laity and clergy, would seem to make ability to tolerate incense a criterion for belonging to the Episcopal community in this diocese. These are the real issues: a threat to the health of our fellow Christians or an enhanced spiritual experience, and inclusion in or exclusion from our Christian community. I believe our Episcopal community has a choice to make. Are we truly One Body, One Spirit, or something else?
Dear Editor:
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EPISCOPAL DIOCESE OF UPPER SOUTH CAROLINA PROPOSED AMENDMENT TO THE CANONS Date: September 4, 2002 Offered by: Diocesan Executive Council and Committee on Constitution and Canons Name of Church: Diocese of Upper SC Title VI Canon 1 is Hereby Amended So As to Read As Follows: TITLE VI — CONVOCATIONS SECTION 1. By action of the Bishop and the Diocesan Executive Council, the Diocese shall be divided into geographical districts, hereafter known as Convocations. Bishop and Diocesan Executive Council shall establish the number of such Convocations, their boundaries and names. SECTION 2. Each Convocation shall have as its presiding officer a Dean. For each Convocation, the Bishop shall nominate two Clergy as candidates for Dean, and the voting members of each Convocation shall elect, from the two nominees, its Dean. Each Convocation shall have a Convocation Warden selected from the Laity of the Convocation by the voting members of the Convocation. Upon the approval of the Dean and Convocation Warden by the Bishop, they shall be appointed and installed in their respective offices at the Annual Diocesan Convention. The terms of the office of the Dean and Convocation Warden shall begin with their installation and continue at the direction of the Bishop, not to exceed three years. Vacancy in the office of the Dean shall be filled by an Acting Dean, appointed by the Bishop, to serve until the next Annual Diocesan Convention, and vacancy in the office of the Convocation Warden shall be filled by an Acting Convocation Warden appointed by the Dean who shall serve until the next regularly scheduled Convocation Meeting, at which time a Convocation Warden shall be elected to serve the unexpired term. SECTION 3. The voting members of each Convocation shall be clergy resident within that Convocation who are qualified to vote at Diocesan Convention, delegates to Diocesan Convention resident within that Convocation, and two representatives appointed by each mission committee and vestry of each mission and parish located in that Convocation. SECTION 4. Each Convocation shall study the local needs within its boundaries, and shall develop Programs to address those needs. SECTION 5. Each Convocation shall receive from the Diocesan Executive Council copies of the preliminary Statement of Mission and proposed Episcopal Pledge. Each Convocation shall review the preliminary Statement of Mission and Episcopal Pledge, and shall make comments and recommendations to the Diocesan Executive Council.
SECTION 6. Each Convocation shall nominate no more than two Clergy canonically residents in the Diocese and two Lay confirmed communicants in good standing in the Diocese as candidates for election to the Diocesan Executive Council. Such Convocation nominees shall be included in the roster of all nominees for Diocesan Executive Council, and shall be voted upon on the same basis as all other nominees. SECTION 7. The Deans, the Bishop, the Convocation Wardens, the President of the Diocesan Executive Council, and the staff liaison shall meet no less than quarterly. The Deans shall be ex-officio members of the Diocesan Executive Council, and shall meet with the Diocesan Executive Council at least twice a year.
PROPOSED RESOLUTION ON CLERGY SABBATICAL POLICY Date: August 28, 2002 Resolution offered by: The Very Reverend Philip C. Linder Name of Church: Trinity Cathedral City: Columbia Subject: Clergy Sabbatical Policy
WHEREAS: the 1991 General Convention of the Episcopal Church asked all dioceses to “adopt norms for clergy sabbatical leave,” WHEREAS: there are great variations within the Diocese for support of clergy sabbatical leave, WHEREAS: the Seventh Bishop of our Diocese, The Right Reverend Dorsey F. Henderson, has been a role model for the clergy through the taking of his 2002 sabbatical, BE IT RESOLVED: by the Convention of the Diocese of Upper South Carolina to encourage all parishes, missions, and other institutions to support the following Sabbatical Policy for Clergy: 1. After five years of full-time ministry within the life of a parish, mission, or institution, clergy shall be granted three months paid sabbatical leave. 2. The time and structure for this leave shall be negotiated with the Vestry, or in the case of assisting clergy, with the rector. (An excellent resource is Clergy Renewal: The Alban Guide to Sabbatical Planning, A. Richard Bullock and Richard J. Bruesehoff, Alban). 3. Parishes, missions and institutions shall consider ways to establish a fiscal policy for support of the clergy sabbatical.
DIOCESAN CALENDAR FOR OCTOBER AND NOVEMBER OCTOBER 13
Bishop’s visitation to Trinity Church, Abbeville
17
DEC meeting, Diocesan House
17–20 20
Cursillo #94, Gravatt Bishop’s visitation to Church of the Advent, Spartanburg
25–26
80th Annual Diocesan Convention and THE GREAT GATHERING, Palmetto Expo Center, Greenville. Diocesan House closed on the 25th.
25–27
Sr. High DYE, Convention, Great Gathering, Greenville
NOVEMBER 3 5–7 10 15–17
Bishop’s visitation to Grace Church, Anderson BACAM (priesthood), Gravatt Bishop’s visitation to St. Martin’s-in-the-Fields, Columbia Happening #48, Gravatt
16
Race Relations Training (Catawba Convocation) sponsored by the Diocesan Committee on Race Relations, Church of the Good Shepherd, York
17
Bishop’s visitation to All Saints’, Clinton
21–23 24
DEC retreat, Gravatt Bishop’s visitation to Holy Cross, Simpsonville Annual HIV/AIDS Healing Service, Christ Church, Greenville
28–29 PLEASE NOTE: The next Crosswalk will cover convention and the Great Gathering and appear in mid-November. Deadline for submissions: October 21.
Diocesan House closed for Thanksgiving
Please contact Jane Goldsmith at the Diocesan House (803-7717800, jgoldsmith@edusc.org) if you have information for the calendar.