January 2011

Grail
The

St. Joseph of Arimathea

1 0 3 C o u n t r y C l u b D r. H e n d e r s o n v i l l e , T N 3 7 0 7 5 | s t j o s e p h o f a r i m a t h e a . o r g |
T: 6 2 5 - 8 2 4 - 2 9 1 0 | i n fo @ s t j o s e p h o f a r i m at h e a . o r g

A New Year
p
I heard a disk jockey say something
on the radio a few days ago that rang
especially true. He commented that
birthdays never really made him feel
upon the firm foundation that is this
community, and that we will be granted
the discernment and wisdom we need
as we move forward together.

Our Mission: any older, but new years? That was

another story. I can sympathize. I’ve
There is an appropriate amount of
looking back, of reflection, during any
“To encourage and never really thought much about
equip one another as new year or new endeavor. It’s no
birthdays; my usual response is that coincidence that January is named for
the baptized people
I feel a day older than I did the day the two-faced Roman god, Janus, who
of God, to witness to
the transforming and
before. But the turning over of another presided over transitions and doorways,
reconciling power of Jesus year? That provides some food for always looking both backward and
Christ.” thought, if only because it takes a few forward. But for those of us who must
weeks to get used to writing out the new divide our time between reflection on
nnn date, 2010, 2011. the past and building for the future, we
As we embark on this new year together need to make sure we take the best of
here at St. Joseph of Arimathea, I the past and carry it with us into the
wanted to take the time to thank all future that is already taking shape.
of you for your welcome to me and
to Anna over the past year. Thank In Christ,
you especially for your patience as I’ve
learned--and as I continue to learn-
-more about what it means to be a
priest among you. I pray that over the
coming year we will be able to build

Upcoming Events: January 2: Bishop’s visitation January 6: Epiphany Service & Meal
January 9: Abba’s Child book study begins. January 19: Vestry Meeting January 30: One service at 9:30
am, followed by the Annual Parish Meeting
 News from Our Companion Church
(Iglesia Compañera) in Litoral
We recently received a letter from the Reverend Betty
Juarez, the priest at our companion church Jesús el
Señor.
Queridos hermanos en Cristo reciban un cordial
saludo en nombre de Nuestro Señor Jesucristo
deseando seencuentren bien de salud. Estoy muy
contenta de conocer las actividades de nuestra Iglesia
compañera San José de Arimatea y poder aprender
de ellas. Le cuento que acá en Ecuador tenemos un
clima inestable hace calor y tambien frío. En la Iglesia
estamos trabajando mucho en lo pastoral y tambien
en lo espiritual , todo para la gloria de Dios. Quiero
contarle que trabajamos en la Iglesia ,cerrando las
clara bolla del lado del callejon y solo dejamostres
cruces por que entraba mucho polvo. Para este tiempo
estamos preparando un bingo con la junta misionera
para fines de noviembre y esperamos recaudar fondos
para terminar esta obra. Le cuento que Navidad en
nuestra Iglesia se celebra con mucha alegria, con
muchos niños , con cánticos de villanciscos y lo más
importante la recordación del nacimiento del hijo de
Dios. Con estas pocas palabras me despido pidiendo
a Dios en oracion por todos nuestros hermanos de
todas nuestras Iglesias espcialmente por nuestra Iglesia
compañera San Jose de Arimatea. Que Dios derrame
muchas bendiciones en sus vidas .
Atte su hermana en Cristo
Rvda BETTY JUAREZ
Translation:
Dear Brothers and Sisters in Christ,
2
Receive a cordial greeting in the name of our Lord
Jesus Christ. I hope you are all well. I am very pleased
to know of the activities of our companion church
St. Joseph of Arimathea. Here in Ecuador we have a
variable climate, sometimes it is hot and sometimes
cold. In the Church we are working hard both in
pastoral care and in spiritual areas, all for the glory
of God. We are also working on the church building,
enclosing the blocks on the side of the street with
3 crosses to prevent the dust from entering. We are
planning to hold a Bingo at the end of November
with the Vestry’s help and we hope to collect enough
funds to finish this work. Christmas at our church is
celebrated with great happiness, with many children,
with Christmas carols, and the most important part,
the remembrance of the birth of the son of God.
With these few words I take my leave, praying to God
for all the churches, especially our companion church
St. Joseph of Arimathea. May God pour out many
blessings on your lives.
Attentively your sister in Christ,
The Reverend BETTY JUAREZ
May God continue to bless us through our companion
relationship,
Sarena Pettit
Birthdays & Anniversaries
Jan. 5 Elizabeth Yeldell Morgan
Jan. 12 Ruth Torri
Jan. 13 Lucy Pulley
Jan. 19 Carol Bufton
Jan. 23 Tom Gibson
Jan. 23 Sallyanne Fossey
Jan. 25 Al Torri
Jan. 28 Vikki Morris
Jan. 29 Bea Hayes
0
Jan. 12 Fred & JoAnn Frank
Jan. 22 Jim & Julie Leggett
Please help us keep our information correct and up to date. if you
see an omission or an error, please contact the church office at 824-
2910 or via email at office@mysja.org
 Everything You Think You Know
About the Dark Ages is Wrong
By Nancy Marie Brown
The Abacus and the Cross: The Story of the Pope Who Brought
the Light of Science to the Dark Ages
Nancy Marie Brown
Basic Books (2010)
What inspired you to write The Abacus and the
Cross?
I was introduced to The Scientist Pope through an act
of grace. Writing my previous book, The Far Traveler,
about an adventurous Viking woman, I found myself
making an imaginary pilgrimage to Rome just after
the year 1000. Wondering which pope (if any) Gudrid
the Far-Traveler had met, I discovered Gerbert of
Aurillac, Pope Sylvester II.
I was astonished. Nothing in my many years of
reading about the Middle Ages had led me to suspect
that the pope in the year 1000 was the leading
mathematician and astronomer of his day.
Nor was his science just a sidelight. According to
a chronicler who knew him, he rose from humble
beginnings to the highest office in the Christian
Church “on account of his scientific knowledge.”
To my mind, scientific knowledge and medieval
Christianity had nothing in common. I was wrong.
I felt as if I had stumbled into a parallel universe, an
alternate history of the Middle Ages that had been
perfectly crafted for me: For most of my career, I have
worked as a science writer, but my heart had first been
captured by medieval sagas. The story of The Scientist
Pope—one scholar called him “the Bill Gates of the
end of the first millennium”—was a story I needed to
tell.
It didn’t hurt that from about 70 years after his death
in 1003 until today he was known (if at all) not as a
3
scientist, but as a wizard—a sorcerer who had sold his
soul to the devil. According to a thirteenth-century
writer, he was “the best necromancer in France, whom
the demons of the air readily obeyed in all that he
required of them by day and by night.”
This legend inspired fantasy writer Judith Tarr to
include Gerbert as a magical character in two of her
novels, Ars Magica and The Eagle’s Daughter, both of
which I loved.
But I found the truth about Gerbert’s life, once I
unearthed it, even more fascinating.
A professor at a cathedral school for most of his
career, Gerbert of Aurillac was the first Christian
known to teach math using the nine Arabic numerals
and zero. He devised an abacus, or counting board,
that mimics the algorithms we use today for adding,
subtracting, multiplying, and dividing. It has been
called the first counting device in Europe to function
digitally—even the first computer. In a chronology
of computer history, Gerbert’s abacus is one of only
four innovations mentioned between 3000 BC and the
invention of the slide rule in 1622.
Like a modern scientist, Gerbert questioned authority.
He experimented. To learn which of two rules best
calculated the area of an equilateral triangle, he cut
out square inches of parchment and measured the
triangle with them. To learn why organ pipes do not
behave acoustically like strings, he built models and
devised an equation. (A modern physicist who checked
his result calls it ingenious, if labor-intensive.)
Gerbert made sighting tubes to observe the stars and
constructed globes on which their positions were
recorded relative to lines of celestial longitude and
latitude. He (or more likely his best student) wrote a
book on the astrolabe, an instrument for telling time
and making measurements by the sun or stars. You
could even use it to calculate the circumference of the
earth, which Gerbert and his peers knew very well was
not flat like a disc but round as an apple.
Much of this science Gerbert learned as a youth
living on the border of Islamic Spain, then an
extraordinarily tolerant culture in which learning was
prized. Born a peasant in the mountains of France
in the mid-900s, Gerbert entered the Benedictine
monastery at Aurillac as a boy. He learned to read
and write in Latin. He studied Cicero, Virgil, and
other classics. He impressed his teacher with his skill in
debating. He was a fine writer, too, with a sophisticated
style graced with rhetorical flourishes. To further
his education, his abbot sent him south to Christian
Barcelona, which then had diplomatic ties with the
Islamic caliphate of al-Andalus.
In the caliph’s library in Cordoba were at least
40,000 books (some said as many 400,000); Gerbert’s
French monastery owned less than 400. Many of
the caliph’s books came from Baghdad, known for
its House of Wisdom, where for 200 years works of
mathematics, astronomy, physics, and medicine had
been translated from Greek and Persian and Hindu
and further developed by Islamic scholars under their
caliph’s patronage. In the world Gerbert knew, Arabic
was the language of science. During his lifetime, the
first Arabic science books were translated into Latin
through the combined efforts of Muslim, Jewish, and
Christian scholars.
Science was of such importance, I was surprised to
learn, that these scholars were willing to overlook all
their religious and political differences. Christian,
Muslim, or Jewish, Arab or French, Saxon or
Greek, they sat down together to translate books,
to make scientific instruments, and to further their
understanding of mathematics, astronomy, and logic.
Many of these scholars were churchmen, and some
became Gerbert’s lifelong friends.
The story of Gerbert of Aurillac made me realize
that the major conflicts in our world today, between
Christianity and Islam, between religion and science,
are not inevitable and inescapable.
His story taught me that a world based on peace,
tolerance, law, and the love of learning was not a
fantasy world—not an alternate universe after all. For
a short period of time around the year 1000, it did
exist.
In the course of my quest to discover The Scientist
Pope, I visited the cathedral of Saint John the Lateran
in Rome, where his marble tombstone now hangs on
a pillar in the right aisle. Pope Sergius IV, who had
been Gerbert’s papal librarian, wrote his epitaph. It
reads, in part: “The emperor, Otto III, to whom he
was always faithful and devoted, loved him greatly and
offered him this church of Rome. They illuminated
their time, emperor and pope, by the brilliance of their
wisdom. The century rejoiced.” Upon Gerbert’s death,
Sergius said, “the world was darkened and peace
disappeared.”
How prophetic those words, written in 1009, now
4
sound. Less than a hundred years later, a pope would
launch the first Crusade, and The Scientist Pope
would be branded a sorcerer and devil-worshipper for
having taught the science that had come into Christian
Europe from Islamic Spain.
What’s the most important take-home
message for readers?
The popular picture of the Dark Ages is wrong. The
earth wasn’t flat. People weren’t terrified that the
world would end at midnight on December 31, 999.
Christians did not believe Muslims and Jews were the
enemy. The Church wasn’t anti-science.
In the Dark Ages, contrary to what most people
think, science was central to the lives of monks, kings,
emperors, and even popes. It was the mark of true
nobility and the highest form of worship of God.
What are some of the biggest misconceptions
about your topic?
Most books about the Dark Ages skip the science,
implying medieval people had no interest in it. Books
that do address medieval science are often dense and
technical, written by experts for experts. They focus
too closely on one subject—the history of geometry,
the history of the astrolabe—failing to give the
broader picture of a vibrant scientific curiosity.
Even these books usually overlook Gerbert’s era (950-
1003), jumping from Charlemagne’s school reforms in
the 800s to the first full Latin translation of Euclid’s
Elements in the mid-1100s, for the good reason that
the manuscripts and instruments attesting to Gerbert’s
accomplishments as a scientist and teacher have only
been identified in the last 10 years. News of them has
not passed beyond the smallest of academic circles;
most discoveries have not been published in English.
Most books on the Dark Ages tell of war, famine, and
plague; of Viking raids and Saracen atrocities; of the
origins of the Crusades; and of the rising concepts of
feudalism and chivalry. They focus on one language
or one nation or one empire. By looking instead at
one man—whose life spanned many empires, nations,
and languages, and who crossed the seeming divides
between religion and science, the cloister and the
palace—I hope to change readers’ perception of the
Dark Ages.
Did you have a specific audience in mind?
I wrote The Abacus and the Cross for everyone interested
in the Middle Ages or the history of science. But my
secret hope is that fantasy writers like Judith Tarr and
Kate Elliott will use it as a source in their future novels.
I’d like to see the Dark Ages become less monolithic in
fiction in general. In films, video games, and historical
novels you never see a medieval monk who is a true
scientist, but there were many of them. Gerbert was
not exceptional in that way. He was a typical tenth-
century monk, though a more gifted teacher than
many.
Are you hoping to just inform readers? Give
them pleasure? Piss them off ?
A good nonfiction book both informs and entertains.
I don’t want to piss anyone off, but perhaps knock
them on the head. I want to open their eyes to a world
they’ve been missing, the world of science in the Dark
Ages.
While working on The Abacus and the Cross, for example,
I found this paragraph in a history published in 1999
by a well-known volcanologist:
Scholarly work on the nature of the Earth ceased with
the end of the Classical period and the fall of the Roman
Empire in the Dark Ages (ca. AD 400 to 1000), and it
can be said that with the rise of Christianity, the European
continent suffered a scholarly amnesia during the Middle
Ages to about AD 1300. Some learning and knowledge of
nature inherited from the writers of antiquity survived in
monasteries, but little progress was made in philosophical
or scientific inquiry—and studies into the nature and origin
of the Earth were virtually nonexistent. The impediments
imposed by the new religion were many—no opinions were
allowed that ran contrary to orthodox beliefs. Scriptural
dogma led to a retreat of knowledge on all fronts concerning
Earth science, even to a retreat to the concept of a flat Earth.
I’ve asked my publisher to send the author, who has
since become a friend of mine, a copy of The Abacus
and the Cross. I don’t ever want to read such nonsense
in a serious work of history again. No one in the year
1000 thought the earth was flat.
Even the most mystical of the chroniclers of the time,
Ralph the Bald, the one who recorded all the signs
and wonders presaging the Apocalypse and attributed
every act and event to the will of God—even Ralph
knew the earth was round. Describing the imperial
insignia, he said it was “made in the form of a golden
apple set around in a square with all the most precious
jewels and surmounted by a golden cross. So it was like
this bulky earth, which is reputed to be shaped like a
globe.”
5
What book do you wish you had written?
If I could have brought the modern scholarship to life,
instead of merely reporting it, I would have. But there
are only so many things you can accomplish in one
book without it becoming a tome. Gerbert’s own life
was complicated enough.
In addition to being a scientist and a teacher, he was a
spy, a traitor, a kingmaker, and a visionary.
He and the young emperor Otto III shared a dream.
Gerbert encouraged Otto to see himself as a second
Charlemagne—one with royal Byzantine blood. Otto
could reunite Rome and Constantinople, expanding
the Holy Roman Empire (then just parts of Germany
and Italy) to recreate the vast unified realm of the
Caesars. Otto and Gerbert brought two of the
scourges of Europe—the Vikings in the north and the
Hungarian Magyars in the east—into the Christian
fold. They established the Polish Catholic Church and
sent missionaries to the Prussians, Swedes, and other
pagan tribes; they strengthened the empire’s ties with
Spain and made overtures to Constantinople.
But Otto died in 1002, just twenty-two—and Gerbert
a year later, some say of grief. Their plans for a
Christian Empire based on peace, tolerance, and the
love of learning died with them.
What’s next?
I am beginning a book on the thirteenth-century
Icelandic writer Snorri Sturluson.To me, the defining
artistic moment of the twentieth century was the
publication of J.R.R. Tolkien’s The Hobbit in 1937.
From this book and its sequel, The Lord of the Rings
in 1954, an entire industry was created—not just
fantasy novels, but fantasy films, video games, board
games, role-playing games, and online multi-player
games.
And yet the ideas that make Tolkien popular—the
ideas picked up by his imitators—are not all original.
Many are the work of Snorri Sturluson. Without
Snorri, modern fantasies would include no tall,
beautiful, immortal elves; no evil dark elves or orcs;
no dwarves making weapons in their halls of stone;
no peaceful farmers who metamorphose at night into
bears; no giant eagles who carry men about or people
who fly when they don a feather cloak; no riddling
dragons; no wandering wizards who talk to birds. The
millions of readers and gamers worldwide who enjoy
these fantasy elements have no idea they owe a debt of
gratitude to medieval Iceland. They have no idea who
Snorri Sturluson is. It’s time they learned.
Copyright © 2010 by Religion Dispatches. Reprinted by
permission, full-version available online: http://www.
religiondispatches.org/books/rd10q/3878/everything_you_
think_you_know_about_the_dark_ages_is_wrong/
The KJV endureth
The 400th anniversary
Dec 29, 2010 by Timothy Larsen
The King James
Version—which
marks its 400th
birthday in 2011—
was the Bible of
my childhood. It
was well past the
halfway mark of its
fourth century by
that time. In other
words, it has had
quite an
extraordinary run.
For many people it
Title page to the first edition is still the only
of the King James Version of translation they use
the Bible, 1611. of the most
important book in
their lives. Once its
resonant words get into your blood they are there for
life. This has often made people very reluctant to set it
aside for something new.
The first major attempt to replace it was the Revised
Version, which ap­peared for both testaments in 1885.
It was so deferential to the KJV that the translators
proudly declared in the preface that they had
sometimes chosen to retain archaic words, occasionally
even ones that were admittedly incomprehensible.
Never­theless, the mild tinkering that they did aroused
passionate consternation. People apparently really
were outraged that the “thief ” on the cross was now
a “robber.” From a later perspective, however, the RV
was deemed inadequate more for being too cautious
than too cavalier. It simply would not do to present
the word of God to the masses in an unintelligible
vocabulary.
A year or so ago I heard a rebroadcast of a radio
Christmas special that Bing Crosby had done in the
mid-20th century. He read the story of the nativity
6
from Luke 2 in the KJV. This is a text that runs deep
in my veins, since at my private, Christian elementary
school we were required to recite it from memory on
an annual basis. Miss Dys emphasized that our faces
should become suitably animated with awe when we
declaimed that the shepherds were “sore afraid.”
Crosby (or one of his scriptwriters) found this phrase
baffling and assumed that his listeners would as well.
Guessing at its meaning, he ended up inverting it, and
thus the crooner informed listeners in his smooth, well-
modulated tones that the shepherds “were not afraid.”
Even when the words themselves are clear, they might
not convey quite the same impression over time. I
spent much of my childhood assuming that “study to
shew thyself approved unto God” (2 Tim. 2:15) meant
that whether or not I received divine favor hinged
upon how diligently I mastered the times tables.
Abandoning obscurity for accessibility, I therefore
gleefully switched to the New International Version
when I was 13 years old. The ongoing work of its
translators (who have another revision coming out in
2011 in honor of their KJV predecessors) has been
my default Bible ever since. However, I have also
worked my way through a handful of other modern
translations, including the New Living Translation.
Perhaps playfully evoking the ghost of “study to shew
thyself,” I still have posted in front of my computer
screen the NLT’s blunt version of the advice given in
2 Thessalonians 3:12: “Settle down and get to work.”
(This imperative snaps me to attention much more
effectively than the KJV’s parallel admonition “that
with quietness they work.”)
I moved to the leafy western suburbs of Chicago at a
time when tearing down a perfectly good, commodious
house to build a McMansion on the same lot was all
the rage. It was therefore haunting to hear the prophet
inquire, “Why are you living in luxurious houses . .
.?” (Hag. 1:3 NLT). This question packed a lot more
punch than the KJV’s rather cryptic “Is it time for
you, O ye, to dwell in your cieled houses . . .?” (I had
to look up cieled in the Oxford English Dictionary. It
helpfully offers wain­scoted as a suitable synonym.)
In preparation for the KJV’s 400th anniversary I
decided to reread the translation so familiar from
my youth. I found its power and grandeur unabated,
though some of the language has an odd ring today—
at least after my long sojourn in 20th-century iterations
of these divinely inspired texts.
One particularly jarring element is a whole cluster
of terms that sound like medievalisms. It makes one
seasick to think about how anachronistic it was to
import these terms back into biblical times and about
how archaic they are for readers today, especially in
America. For example, there are various references to
castles (2 Chron. 17:12).
Then there are the aristocratic titles. The descendants
of Esau, for instance, are given the rank of “dukes”
(Gen. 36:15). One wonders if these are merely
courtesy titles—and whether or not they could be
found in Debrett’s Peerage. Although sounding like
a caricature of medieval times in a “Ye Olde Cheese
Shoppe” sort of way, a woman might be described as
a “damsel” or even, alas, a “wench” (2 Sam. 17:17).
Ruth is a damsel—and suitably in distress (Ruth
2:5–6). Evoking fantasy role-playing games today, the
natural world of the KJV includes unicorns (Job 39:9)
and dragons (Ps. 148:7).
What is far eerier, however, is the ways in which the
vocabulary of the KJV seems to reach into our 21st-
century world. Dwelling in suburban Chicago, I was
disconcerted to learn that suburbs is a KJV word
(Num. 35:2). Our suburban life also leaps out in other
ways. Jesus accuses the money changers of making the
temple into a “house of merchandise”—which sounds
uncannily plausible for the name of a big-box chain
store. House of Merchandise—were it to exist—would
no doubt know how to “advertise” (Num. 24:14). Our
cieled houses are, of course, heavily “mortgaged”
(Neh. 5:3). And the apostles, like all the rest of us,
spend their time “in conference” (Gal. 2:6).
Gen Xers like myself may be amused to know that
Joshua more or less calls the Israelites slackers (Josh.
18:3). A famous member of our generational cohort,
Keanu Reeves, might be interested to learn that the
futuristic sounding phrase “the matrix” is already
there in the KJV (Exod. 13:12). Another case of so-
out-it’s-in is “firkin” as a unit of liquid measurement
(John 2:6), which is now dotted about our contiguous
towns in the name of a chain of would-be trendy
pubs. This is particularly fitting as the KJV Jesus is a
friend of “publicans” (Matt. 11:19)—a category of
acquaintances that drops out of recent translations.
My own location does not lend itself to noticing
urban connections, but it was bracing to observe that
what is sometimes decried as nonstandard speech has
the imprimatur of the King’s English—for example,
grammatical constructions such as “we be” (John
7
8:33) and, from the mouth of our Lord himself,
“they be” (Matt. 15:14). And a variant on at least one
current vulgar term is fully authorized: as a kind of
antieuphemism, sticking close to the original Hebrew,
a common KJV term for men is “any that pisseth
against the wall” (1 Sam. 25:22).
None of this, however, comes close to expressing my
primary reactions while rereading the KJV. Far more
often than being distracted by the vocabulary, I was
drawn in by its haunting power. The majesty of the
KJV’s language has been celebrated often—and by
the pens of writers more ready than I. Not least in the
400th anniversary year of 2011, however, everyone
whose mother tongue is English ought to do so again.
It is hard for me to disentangle the familiarity of texts
cherished in childhood from an objective assessment
of the 17th-century translators’ skills, but I suspect
that as long as the words of the most familiar passages
in Shake­speare’s plays still have a unique capacity to
speak to us, so will the language of the KJV for Psalm
23, the Sermon on the Mount, Ecclesiastes 3, Genesis
1, 1 Corinthians 13, John 1 and much more. Biblical
scholarship and the English language have moved
on considerably since 1611, so I would certainly not
counsel anyone today to live by the KJV alone. On the
other hand, to those who have never encountered it, I
extend an invitation to taste and see that it is good.
A living language is continually altering, and so
translations must change as well. Ultimately, the
resonant impact encountered in a biblical text in
English is not the work of the translators, however
felicitous, but rather the mark of a quality inherent
in the source itself. Like a personally shallow actor
articulating the prose of a profound playwright,
even an inelegant rendering of the Bible carries the
life-changing power of the Spirit of the Living God.
Translations fade, but the scriptures themselves are
incorruptible seed. “For all flesh is as grass, and all
the glory of man as the flower of grass. The grass
withereth, and the flower thereof falleth away: But the
word of the Lord endureth for ever” (1 Pet. 1:24–25
KJV).
Copyright © 2010 by the Christian Century. Reprinted by
permission from the December, 2010, Online issue of
the Christian Century. Available online: http://www.
christiancentury.org/article/2010-12/kjv-endureth
Subscriptions: $49/yr. from P.O. Box 700, Mt. Morris, IL
61054. (800) 208-4097.
 Submissions:
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Mark your Calendars for the

Stanley Hauerwas Symposium
When: Friday, February 11 & Saturday, February 12,
2011
Where: Christ Church Cathedral
What: Sacred Space for the City Presents Dr. Stanley
http://stgeorgesinstitute.org
Hauerwas, Gilbert T. Rowe Professor of Theological
Ethics, Duke University
Friday night reception at 5:15 pm, dinner from 5:45 to
January Dinner Night Out:
7:00 pm and lecture from 7:00 to 8:30 pm.
When: Sunday, Jan. 9 at 6:00 pm.
The event continues on Saturday from 9:00 to 12:00. Where: Demo’s in Hendersonville
Cost is $25, reservations are required for dinner. Contact: Mike or Millie Shepherd (824-1784)

For more information and reservations:

http://www.christcathedral.org

Christian formation for all ages 9:15 am

(Rite II), with music

Holy Communion, contemporary language 10:30 am
(Rite I), no music
Holy Communion, traditional language 8:00 am
Sunday
Service Schedule

Permit No. 12 http://stjosephofarimathea.org

Hendersonville, TN Church Phone: (615) 824-2910
PAID Hendersonville, TN 37075
U.S. POSTAGE 103 Country Club Drive
St. Joseph of Arimathea Episcopal Church
Non-Profit Organization
Address Service Requested
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