November 2010

Grail
The

St. Joseph of Arimathea

103 Countr y Club Dr. Hendersonville, TN 37075 | stjosephofarimathea.org |
T: 625-824-2910 | info@stjosephofarimathea.org

Our Mission:
“To encourage and
equip one another as
the baptized people
of God, to witness to
the transforming and
reconciling power of
Jesus Christ.”

Waiting
As we move into the month of Novem-
ber we come once more to a time of
year where the church calendar puts
us at odds with the inclinations of a
consumption driven society. Even now,
before Halloween, Christmas kitsch
is finding its way into more and more
stores. Before long we will begin to
hear the accompanying music as we
shop at malls, or even grocery stores
and gas stations. The practices of our
society make it difficult to follow the
ancient rhythms of the church calendar
throughout the year, but at no other
time is the disjuncture between secular
and sacred felt so keenly.
For those traditions that follow the
liturgical year, such as Episcopalians/
Anglicans, Lutherans, Roman Catholics
etc., the end of November (November
28 to be exact) will usher in the season
of Advent. For the broader society the
holidays and the season of Christmas
are often seen as taking place between
Thanksgiving and Christmas day with
New Years Day serving as a sort of
backstop to holiday revelry. To un-
derstand the difference in the way the
Church looks at the season, it might
be helpful to consider that the scenario
on Advent
d­ escribed above is almost completely
reversed. The Christian year begins
with the first Sunday of Advent (Happy
New Year!) which ushers in a season
of anticipation that calls us to reflect
on and prepare for two things: the
celebration of the birth of Our Lord
Jesus Christ all those centuries ago in
Bethlehem, and his coming again in
power and great glory. The season of
Christmas that follows Christmas day
lasts until January 6th (remember the
12 days of Christmas?) on which we
celebrate the feast of Epiphany or the
Revelation of Christ to the Gentiles.
So, just when everyone else is getting
tired of Christmas (and who wouldn’t
be after dealing with it for three months)
we’re getting started. You can see how
this is somewhat counter cultural.
But what about Advent itself? What can
we expect from this season? Because
Advent is a season of anticipation, you
will not hear Christmas music in the
Church, and you’ll notice that many of
the scripture readings and prayers—­
especially those earlier in the season—
focus on the second coming and God’s
judgement of evil. At times you might
experience quite a disconnect between
 Continued on p. 2

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 Continued from p. 1
the secular holiday music or those songs that evoke
“baby Jesus meek and mild” that you hear in some
places, and the more somber music and reflections that
accompany our worship in this time of year.
The reflective spirit of Advent should not be confused
with the penitential character of Lent, despite the fact
that they share seasonal hangings in many congrega-
tions. While Advent does have some penitential ori-
gins (see the note on the origin of Advent in this issue)
the overall character of the season is one of prepara-
tion: a time to prepare joyfully for Christ’s return and
his reign. Penitence has a role in Advent to the degree
that it brings us to repentance and helps us to prepare
to meet our Lord.
In taking the time to reflect on our lives in the light
of God’s Word, we can recognize the degree to which
our lives are out of conformity with God’s will for us.
In recognizing this, we are confronted with the real-
ity that only God’s action can bring us lasting change.
As the Collect for the First Sunday of Advent puts it,
God enables us “to cast away the works of darkness,
and put on the armor of light” (The Book of Common
Prayer, page 211).
News from Our Companion Church (Iglesia Compañera)
Thank you to everyone who has sponsored a child or
children at the school of our sister church, Jesús el Se-
ñor. All of the children have been sponsored. It means
so much to the children and to their parents to have
a connection with someone in Tennessee. Our caring
helps bridge a gap and lets them know that they have
brothers and sisters in the United States who care for
them and pray for them.
Christmas Cards for
During the month of November, we will be collecting
Christmas cards for the children at the school Jesús el
Señor, which is run by our sister church in Ecuador.
Each sponsor is asked to provide a Christmas card for
each child he or she has sponsored and write a short
greeting in the card. It may include information about
yourself, your family, profession, interests, hobbies,
etc. You may even include a picture of you and your
family. This allows you to make a connection with
2
Advent is defined by contrasts: light and dark; joy and
sorrow; beginning and end; and, the contrast between
chronological time and God’s time. Our time is mea-
sured in hours and minutes, while the eternity of God
is measured in terms of fullness and being at hand.
Part of Advent is learning to see history in God’s time;
this is why we can celebrate the incarnation and first
advent of God while awaiting and preparing for the
second advent.
Because of the particular focus Advent brings to our
worship you will notice several changes to our liturgy
during this season. For example, even though the use
of “Alleluia” continues during the season, the Gloria
is suppressed and we will be using the ancient prayer
known as the Trisagion or “Thrice Holy” in it’s place.
The Trisagion is used most often in the liturgy of our
Eastern Orthodox brothers and sisters and the musical
setting we will be using at the 10:30 service (s 102)
was written by Russian composer Alexander Archan-
gelsky. In addition, we will transition into the longer
Eucharistic prayers for the respective Rites, Prayer I for
Rite I (BCP 333) and Prayer A for Rite II (BCP 361).
Rather than being distracting, it is our prayer that these
seasonal changes will enable us to better appreciate the
reflections to which Advent calls us.
in Litoral
Sponsored Children
your sponsored child. Please leave the envelop un-
sealed so that the note can be translated into Spanish.
All cards should be turned into the church office or to
Sarena Pettit by the last Sunday in November, making
it possible to send them in time for a Christmas arrival.
May God continue to bless us through our companion
relationship,
Sarena Pettit
 Fallen Soldier
Michael, you were a soldier, fighting on a foreign shore
Defending Freedom, and our way of life.
For your meritorious service, you won the Bronze Star, and Purple Heart.
You were too young to die!
But you gave the ultimate sacrifice…
For us, it was a sad day.
We listened, as the speakers eulogized you, with heavy hearts.
And tears streamed freely upon our faces, as we
Learned about your life story, and your commitment,
As an American Soldier—to go wherever you were sent.
Our hearts went out to your family, and we felt their pain.
Those of us, gathered there, to celebrate your life, were moved
By your love for GOD, and COUNTRY.
Some of us, who are Veterans, saluted your
Flag-draped casket, as it passed.
You were very brave, Michael!
We will remember you.
 Johnny Townes
(written in memory of Michael Lane Stansbery, Jr., who died July 30, 2010,
in Kandahar Province, Afghanistan, while serving his country)

Help Wanted
Nursery Worker
Do you know someone who loves to work with children? We are hiring a nursery worker for Sunday mornings,
preferably someone who is not already a member of St. Joseph’s. This is a paid position. A background check
will be done, and the employee will have to attend the 3-hour class “Safeguarding God’s People.” Contact
Fr. Jody for more details.

Volunteers to Help with Pageant

We are looking for volunteers to help with this year’s Christmas Pageant. Please contact Adam Waltenbaugh
(adam.waltenbaugh@gmail.com) to discuss the ways you can help.

3
 Defining Marriage: Transition and Continuity
in English Marriage Rites, Part I
Marriage is among the most basic and long-standing
of relationships or institutions in human society, and
serves both as a cultural building block and micro-
cosm. In Marriage in Medieval Culture, Irven Resnik
states that “Marriage is, characteristically, one of the
avenues by which a society—especially a religious
or holy community—attempts to define its boundar-
ies.”[1] Despite this demarcative function, marriage
itself has remained frustratingly difficult to define.
Any attempt to define the prerequisites, qualities or
characteristics of marriage must begin with the as-
sumptions the community bears for the institution and
its function. The increasing disorder that characterizes
much of contemporary engagement with marriage as
an institution did not arise out of the blue, and it is
only by examining the ways in which our forebears
have dealt with the issue, as well as examining such
questions in the context of our faith that we will be
able to address the confusion that surrounds us.
During the dramatic Gregorian reforms of the 11th
century, Resnik notes that “reform rhetoric aroused
or inflamed popular sentiment against married clergy,
even leading to acts of disobedience or violence
directed against them,” yet, he continues, “a precise
understanding of the defining character of marriage
was wanting.”[2] This lack of precision in defining the
characteristics of marriage led to competing defini-
tions. Theologians and others in the Church came
to support a view that understood consent to be the
primary factor in marriage; many among the laity, on
the other hand, felt consummation to be the comple-
tion or perfection of the marital bond. The legacy
of these conflicts as well as people’s perception and
understanding of marriage had a profound impact on
the form of later marriage rites, which have in turn
influenced subsequent understandings and perceptions
through history.
One of the primary factors that led to the conflict
between ecclesial and popular notions of marriage was
simply practical. On the one hand, so “long as the es-
sential elements of marriage remained poorly defined
in theology and canon law, the features that prohibited
or invalidated marriage remained vague or uncer-
tain.”[3] With the rising popularity of consent theory
4
during the scholastic age, the line when one could say
with certainty that a couple were married beyond all
doubt or recourse became increasingly ambiguous.
This set the stage for what was at least a three-way
conflict. “State and Church have always been keenly
interested in marriage because of its social aspect
and importance, its special relation to family life and
morals and the procreation and education of children,
future members of both societies [. . .]”[4] Addition-
ally, especially to the wealthy during the medieval
period, marriage represented an important political
and economic arraignment. Because of this, nobles
were always seeking ways to extricate themselves
from marriages when they saw a more productive
(either economically or politically) or reproductive
marriage as a possibility. This situation led to a situa-
tion wherein many common people pushed for recog-
nition of marriage as being constituted by consumma-
tion while the clergy and the nobility sought to further
the cause of consent theory for very different reasons.
Where the clergy saw a means to raise the theologi-
cal under-pinnings of marriage and give the Church a
greater role, the nobility saw an opportunity to extri-
cate themselves from unwanted marriages with greater
ease and ­frequency.[5]
Theologians stressed the role of consent in order to
strengthen the institution of marriage and to solidify
its theological grounding as well as to combat forced
marriages. This view is supported by the fact that
ecclesial support for consent theory wasn’t an isolated
event, instead it seems to have been concurrent with a
push toward the doctrine of indissolubility. During the
“twelfth century in particular, the church was active
in disseminating and enforcing its doctrines of mar-
riage, especially the principles of indissolubility. This
met with resistance from secular society, particularly
the elite who found it desirable to have a means to end
unhappy, unfruitful, or otherwise undesirable unions.”
The irony is that they found this means in the many
ambiguities presented by consent theory, which by its
nature allowed for a wide degree of interpretation and
abuse. It was not uncommon for example, for a hereto-
fore unknown common ancestor to be discovered and
held up as grounds for dissolution.[6]
Even granting the fact that the boundaries of mar-
riage—as relates to when a couple is actually and
indisputably married—have been somewhat ill-
defined theologically, the legal and social definitions
of marriage have necessarily been more precise. It is
therefore unsurprising to note the history of conflict
between legal or popular understandings of marriage
and ecclesiastical definitions. These distinctions can be
seen in the medieval debates between the Consent and
Consummation theories of marriage, the former hold-
ing (roughly) that a marriage exists when the couple
publicly professed their desire to be married while the
latter camp argued that sexual intercourse, i.e. con-
summation, was necessary.
Uncertainty regarding the exact nature and consti-
tution of Christian marriage has deep roots. While
the early church may have maintained some Jewish
marriage practices, as it moved further away from
the southern Levant and into the Gentile world, local
customs were adapted and began to inform Christian
marriage practices. Additionally, Christians scoured
the scriptures (the OT in the earliest period, and the
NT in subsequent centuries) for typologies of marriage
and any other resource that might serve to prefigure
Christian matrimonial virtues.
This situation led to a great deal of local diversity in
the specifics of marriage practices. Despite that, there
were several underlying themes that help demonstrate
the Christian understandings of the institution. As
Searle and Stevenson note:
Marriage has always existed and continues
to exist without being a sacrament: not every
marriage it sacramental. A marriage between two
non-believers is not regarded by the Church as
sacramental. . . . It is important to realize from
5
the outset that marriage was originally considered
a ‘Christian marriage,’ or a marriage contracted
and lived ‘in the Lord’ (I Cor 7:39), because it
was a marriage between two baptized believers
in Christ. In other words, the sacramentality of
marriage as a state, depended not on a wedding
rite but on the baptismal identity of the couple.[7]
It is the nature of Christian marriage then, that there
is no clearly defined moment of sacramentality, or
conveyance of grace. Instead, grace is found in the
action of pursuing the Christian life together. Christian
marriage liturgies have tended to reflect this pattern
of marriage-as-process rather than singular event.
Contemporary marriage services being the result of the
amalgamation of several different ceremonies, which
originally took place over an extended period, reflect a
feeling of movement and their focus is on the couple’s
on-going relationship rather than a finite act.
Next month we will continue looking at the history of
the English marriage liturgy.
[1] Irven M. Resnik, “Marriage in Medieval Culture: Consent Theory
and the Case of Joseph and Mary,” Church History 69, no. 2 (2000): 350.
[2] Ibid.: 351.
[3] Ibid.
[4] Egon de Bekker, “Consent Makes Marriage,” Afer 7 O 1965 (1965):
300-01.
[5] Resnik, “Marriage in Medieval Culture: Consent Theory and the
Case of Joseph and Mary.”
[6] Jacqueline Murray, ed., Love, Marriage, and Family in the Middle
Ages: A Reader, vol. VII, Readings in Medieval Civilizations and Cul-
tures (Ontario: Broadview Press, 2001), 215.
[7] Mark Searle and Kenneth W. Stevenson, eds., Documents of the Mar-
riage Liturgy (Collegeville: The Liturgical Press, 1992), 252-53.

Mark your Calendars for the
Stanley Hauerwas Symposium
When: Friday, February 11 & Saturday, February 12, 2011 Did something in The Grail pique your interest?
Where: Christ Church Cathedral
What: Sacred Space for the City Presents Dr. Stanley
Hauerwas, Gilbert T. Rowe Professor of Theological
­Ethics, Duke University
Friday night reception at 5:15 p.m., dinner from 5:45 to
7:00 p.m. and lecture from 7:00 to 8:30 p.m.
The event continues on Saturday from 9:00 to 12:00.
Cost is $25, reservations are required for dinner.
For more information and reservations:
http://www.christcathedral.org
6
All Saints’ Sunday, November 7
Please join us on All Saints’ Sunday. The Paul
Harwell award will be presented. Also, we will of-
fer special prayers for loved ones who have passed
away. If you would like to request special prayers
for loved ones, please let Fr. Jody know by email-
ing him at frjody@mysja.org, or call the church
office (615-824-2910).
Stewardship Campaign
Pledge cards can be turned in at any time by:
• Mailing them to St. Joseph’s, to the attention
of the Recieving Treasurer.
• Putting them in the large envelope outside the
­secretary’s door
• Placing them in the offering plate.
A special thank you to all those who hosted small
group dinners. Your hospitality is a gift.
Please keep the token that was included in your
pledge packet. We will present these tokens,
along with a non-perishable food item, during
communion on November 21st, as a physical
reminder of our pledge. We also will be celebrat-
ing ­Thanksgiving as a congregation with a potluck
­after the 10:30 service. Sign-up sheets are avail-
able in the undercroft. Please make plans to cel-
ebrate with us on Nov. 21.
Submissions:
Next deadline: Friday, Nov. 19
Feel free to send your comments, prayers,
reflections, essays, articles, jokes or other
material you would like to share to grail@
stjosephofarimathea.org with “the Grail” in the
subject line.
If you would like to change delivery preferences
(change your address, recieve the Grail
electronically in addition to or in place of a
physical copy) visit our web site at: http://www.
stjosephofarimathea.org/congregational-resources/
newsletter-survey/
 Upcoming Events Birthdays & Anniversaries
Nov. 3 Daughters of the King, 6:30 pm Nov. 3 Emma Waltenbaugh
Nov. 6 Men of the Church chicken sale and Nov. 4 Aubrie Harman
ECW bake sale Nov. 5 Mary Burnett
Nov. 7 Daylight Saving Time ends Ashley Gibson
First Sunday breakfast, 9:00 am Nov. 7 Milligene Shepherd
Paul Harwell award presentation Nov. 11 Julie Burton
Nov. 11 Veterans Day Nov. 16 Jim Stahr
Nov. 14 Dinner Night Out, 6:00 pm Nov. 18 Kim Waltenbaugh
Nov. 17 Vestry Meeting, 6:30 pm Nov. 20 Claudia Douglass
Nov. 19 Deadline for December’s Grail Sarena Pettit
Nov. 21 PB&J dedication Nov. 22 Christen Aldridge
Churchwide Thanksgiving meal Christopher Trenholme
after 10:30 service Nov. 26 Bill Reidy
Nov. 25 Thanksgiving Day Adena Stahr
Dec. 1 Daughters of the King, 6:30 pm Nov. 29 Opal Poe

Nov. 3 Walt & Amy Simmons

Nov. 7 Carl MacLeod & Opal Poe
Nov. 8 Blair & Brian Dunigan
Nov. 22 Arnie & Anne Theis

Adult Dinner Group Hospital admission, sickness,

The Adult Dinner Night Out will be held on Sunday,
November 14, at 6:00 pm, at Fulin’s Restaurant,
Hendersonville. All adult members are invited to at-
tend. For reservations, please contact Donna Holt by
Saturday morning, November 13, at 452-7242.
The December Dinner Night Out will meet on the
first Sunday of December (December 5) at The Chop
House in Hendersonville at 6:00 pm. This is our
Christmas exchange. Each person or couple is invited
to bring a $10 gift to exchange. If you do not want to
participate in the exchange, you may donate the $10
to the Hendersonville Samaritan Association.
or facing some other difficulty?
If you or a loved one are admited to the hospital,
please let us know. While admissions clerks may ask
specific questions regarding religious affiliation, due
to government regulations they cannot and will not
notify St. Joseph of Arimathea to let us know that
you are there. Please get in touch with the church of-
fice (615-824-2910) or with Fr. Jody (615-440-6492).
If you’re sick and in need of assistance please let us
know that as well. You can call or fill out our new
care calendar information sheet located at:
http://www.stjosephofarimathea.org/how-can-we-
help-you/

Directory Photos Available Online

Dawn and Billy Kingsley have the photographs that were taken for the church directory online. To see your
photos, go to http://web6.sendtoprint.net/proofbook/stjosephs/cover.asp. If you would like to order prints of
your photos, please email the Kingsleys at kingsleyphoto@comcast.net with your order to avoid having to
pay shipping charges. Questions? Contact Dawn and Billy at 230-9474.

7
 Address Service Requested
The Grail Non-Profit Organization
St. Joseph of Arimathea Episcopal Church
103 Country Club Drive U.S. POSTAGE
Hendersonville, TN 37075 PAID
Church Phone: (615) 824-2910 Hendersonville, TN
http://stjosephofarimathea.org Permit No. 12
Service Schedule
Sunday
8:00 am Holy Communion, traditional language
(Rite I), no music
10:30 am Holy Communion, contemporary language
(Rite II), with music
9:15 am Christian formation for all ages
Church Calendar, C o m m u n i t y u s e, US Holidays Nov 2010 (Central Time)
Sun Mon Tue Wed Thu Fri Sat
31 1 2 3 4 5 6

Halloween 7 : 3 0 a m - Community Use @ Election Day 7 : 3 0 a m - Community Use @ 1 1 : 3 0 a m - Community Use 7 : 3 0 a m - Community Use @
St. Joseph of St. Joseph of @ St. Joseph of St. Joseph of
8 a m - Holy Eucharist @ St. 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use
Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Joseph of Arimathea, @ St. Joseph of @ St. Joseph of @ St. Joseph of @ St. Joseph of
9 : 1 5 a m - Christian Francis Hall Francis
6 : 3 0 p m Hall
- Daughters of the Francis Hall Francis Hall
103 Country Club Dr. Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Formation @ St. King @ St. Joseph
Hendersonville
1 TN
0 : 3 0 a m - Holy Eucharist @ Francis Hall Francis Hall Francis Hall Francis Hall
Joseph of of Arimathea: St.
75
3 7 0Joseph
St. of
Arimathea Francis Hall
Arimathea, 103
Country Club Dr.
Hendersonville,
TN 37075

7 8 9 10 11 12 13

Daylight Saving Time Ends 7 : 3 0 a m - Community Use @ 1 1 : 3 0 a m - Community Use 7 : 3 0 a m - Community Use @ Veterans Day 7 : 3 0 a m - Community Use @
St. Joseph of @ St. Joseph of St. Joseph of St. Joseph of
8 a m - Holy Eucharist @ St. 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use
Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Joseph of Arimathea, @ St. Joseph of @ St. Joseph of @ St. Joseph of @ St. Joseph of
9 a m - First Sunday Francis Hall Francis Hall Francis Hall Francis Hall
103 Country Club Dr. Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Breakfast @ St.
Hendersonville TN
9 : 1 5 a m - Christian Francis Hall Francis Hall Francis Hall Francis Hall
Joseph of Arimathea:
37075
Formation @ St.
St. Francis Hall
1 0 : 3 0 a m - Holy Eucharist @
Joseph of
St. Joseph of
Arimathea
Arimathea, 103
Country Club Dr.
Hendersonville,
TN 37075

14 15 16 17 18 19 20

8 a m - Holy Eucharist @ St. 7 : 3 0 a m - Community Use @ 1 1 : 3 0 a m - Community Use 7 : 3 0 a m - Community Use @ 1 1 : 3 0 a m - Community Use Grail Deadline
Joseph of Arimathea, St. Joseph of @ St. Joseph of St. Joseph of @ St. Joseph of
9 : 1 5 a m - Christian 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 7 : 3 0 a m - Community Use @
103 Country Club Dr. Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Formation @ St. @ St. Joseph of @ St. Joseph of St. Joseph of
Hendersonville
1 TN
0 : 3 0 a m - Holy Eucharist @ Francis Hall Francis Hall Francis
6 : 3 0 p m Hall
- Vestry Meeting @ Francis Hall 1 1 : 3 0 a m - Community Use
Joseph of Arimathea: St. Arimathea: St. Arimathea: St.
3 7 0Joseph
St. 75 of St. Joseph of @ St. Joseph of
Arimathea Francis Hall Francis Hall Francis Hall
Arimathea, 103 Arimathea: St. Arimathea: St.
Country Club Dr. Francis Hall Francis Hall
Hendersonville,
TN 37075

21 22 23 24 25 26 27

PB & J Dedication 7 : 3 0 a m - Community Use @ 1 1 : 3 0 a m - Community Use 7 : 3 0 a m - Community Use @ Thanksgiving 7 : 3 0 a m - Community Use @
St. Joseph of @ St. Joseph of St. Joseph of St. Joseph of
8 a m - Holy Eucharist @ St. 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use
Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Joseph of Arimathea, @ St. Joseph of @ St. Joseph of @ St. Joseph of @ St. Joseph of
9 : 1 5 a m - Christian Francis Hall Francis Hall Francis Hall Francis Hall
103 Country Club Dr. Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Formation @ St.
Hendersonville
1 TN
0 : 3 0 a m - Holy Eucharist @ Francis Hall Francis Hall Francis Hall Francis Hall
Joseph of
75
3 7 0Joseph
St. of
Arimathea
Arimathea, 103
Country Club Dr.
Hendersonville,
TN 37075

28 29 30 1 2 3 4

8 a m - Holy Eucharist @ St. 7 : 3 0 a m - Community Use @ 1 1 : 3 0 a m - Community Use 7 : 3 0 a m - Community Use @ 1 1 : 3 0 a m - Community Use 7 : 3 0 a m - Community Use @
Joseph of Arimathea, St. Joseph of @ St. Joseph of St. Joseph of @ St. Joseph of St. Joseph of
9 : 1 5 a m - Christian 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use 1 1 : 3 0 a m - Community Use
103 Country Club Dr. Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St. Arimathea: St.
Formation @ St. @ St. Joseph of @ St. Joseph of @ St. Joseph of
Hendersonville
1 TN
0 : 3 0 a m - Holy Eucharist @ Francis Hall Francis Hall Francis
6 : 3 0 p m Hall
- Daughters of the Francis Hall Francis Hall
Joseph of Arimathea: St. Arimathea: St. Arimathea: St.
75
3 7 0Joseph
St. of King @ St. Joseph
Arimathea Francis Hall Francis Hall Francis Hall
Arimathea, 103 of Arimathea: St.
Country Club Dr. Francis Hall
Hendersonville,
TN 37075