Posts Tagged Episcopal

Church Jargon Jettisoned for Better Communication

On Jul 4, 2014, at 3:36 PM, Joe Gilliland <> wrote:
The attached Episcopal News Service piece is an extremely significant newsfeature, in my opinion.  It concerns an issue that has been on my mind, even before I became an Episcopalian.  When I read it, I knew it would stir up some people.  For that reason, I have attached the comments, which reflect that.

The commenters have some understandable concerns, although I cannot help wondering if some are not protesting a little too much.  It seems a real stretch to me, for example, when one comment says,that, after all, peculiar Episcopal terminology, is something like the that used by the Marines and the Masons!  It also reminds me of when a young rector more than 50 years ago chided me for referring to the bottom floor of the church building as the basement, rather than as the undercroft, or for referring to the church yard, instead of the “church green.”  The statement by one bishop quoted also resonates with me when he notes that the Nicene Creed in many ways had a different meaning at the time it was written from what it means today (realizing, of course that we are reading a translation and not always knowing the historical context).
This discussion all reminds me that paying attention to language is an important part of widening the church’s circle.  One of the first things I learned in a college linguistics course is that language is constantly changing.  It seems that in the Episcopal Church, among others, it hasn’t always been that constant.
By Pat McCaughan | July 3, 2014 29 Comments |

[Episcopal News Service] The Rev. Scott Claassen of thads describes himself as “a Monday through Saturday follower of Jesus who worships on Sunday.”

He believes it conveys a clearer understanding of what his faith means to him than “Episcopalian” or even “Christian”.

“The main point is, it inverts our sense of discipleship from saying being a disciple means I go to church on Sunday,” Claassen, 35, told ENS recently. “Instead it says being a disciple means I practice this Jesus way throughout all of my life and I happen to get together with a bunch of other people on Sunday who do that, too.”

Call it semantics, but Claassen isn’t alone. Increasingly, individuals, congregations and even dioceses across the Episcopal Church are shifting language subtly – and not so subtly – to clarify identity and meaning and to make cultural and contextual connections.

Churches and congregations are becoming known as “communities of faith” and “centers of mission” and the word diocese has been dropped in favor of “The Episcopal Church in” places like Minnesota and Connecticut.

None of which is meant as “a strategy to get people to come to church, it’s just who we are at the core,” according to the Rev. Jimmy Bartz. He founded thads eight years ago as an “experimental community, or in church-speak, a mission station” of the Diocese of Los Angeles, he said.

“We’re about spreading love and making a difference wherever we are because that’s what Jesus was about and we’re committed to doing it together,” Bartz said. “It’s like that old country song, ‘be real baby, be real.’”

Becoming tradition ‘translators’
Helping the uninitiated navigate insider church-speak, complex liturgies and specific Episcopalianisms often involves becoming “translators, of sorts,” according to Bartz and others.

“It comes from this great gift that’s been afforded by learning the language of the Episcopal Church and its liturgy and tradition and wanting the culture to understand those gifts but having some sense that it’s too great of an expectation for me to demand that the culture learn the language that I’ve learned,” Bartz said.

The Rev. Becky Zartman, when reaching out to the largely millennial population in Washington, D.C.’s Dupont Circle neighborhood, talks “about networks, about groups of people in relationship with each other who love each other and who are trying to be faithful Christians together.

“That’s what I think of when I think of church. But some people think of it as a building or an institution or cathedral or something you only do on Sunday morning,” said Zartman, 29, assistant rector at St. Thomas, Dupont Circle, who blogs as the Vicar of H Street.

And when she blogs, “if I ever use a church word I define it or explain what it means. Better yet, I don’t use it. I might write an entire reflection on the Incarnation and never use the word. People either don’t know what it means or think they do and they don’t.”

And much of the time, “I’m starting in the negative,” she adds. “Because people have a negative connotation of the church or think that Christians are stupid. The problem is, church is such an umbrella term.

“In talking to millennials who have no positive experience with the institutional church, I’m still trying to figure out how do I explain this thing that we’re doing. I’m trying to be accessible, but to go deeper at the same time.”

St. Thomas’ vestry member Catherine Manhardt agreed.

“We have this really amazing church and liturgy and worship and common prayer and it’s central to who we are, once we get there,” she said. “But when you say I’m Episcopalian because the Eucharist is really important to me, that’s not going to resonate with people, and you want people to understand what you’re talking about.”

Rather than telling friends she serves on the vestry, “I say board of directors,” adds Manhardt, 25. Evangelism becomes “community engagement.

“For me, the most important part about church is the community … I don’t want to make who we are a barrier to the kind of people who could become part of our community.”

‘Communities of faith becoming centers of mission’
Through the New Visions Initiative (NVI) which partners thriving historically African American congregations with struggling ones, the Rev. Angela Ifill, the Episcopal Church’s missioner for black ministries, has witnessed language shifts re-energize congregations.

“Language plays a huge part in the way parishioners think of themselves,” Ifill said in a recent e-mail to ENS.

Her invitation to a New Visions group “to think of themselves as communities of faith becoming centers of mission, brought the question, ‘You mean we have to be doing something?’” she recalled. “It was a break-through in better understanding their purpose for being.”

Similarly, “praying communities” and “Episcopal presences” are the way Bishop David Rice describes “who we are, by talking about what we do … because the reality for me is that theEpiscopal Diocese of San Joaquin is a praying community and within that are many praying communities,” he said.

“The primary intent is Luke 10, being sent out, hearing the stories of people, responding to needs, and building relationships, but not as a roundabout way of ensuring that we get people into church.”

Since his March 2014 election, “the typical question I ask everywhere is, ‘what does an Episcopal presence look like in this context? What do people say about the Episcopal Church where they are” including those who don’t attend church, he said.

Bishops Ian Douglas of Connecticut and Brian Prior of Minnesota each recognized a name change was in order when they realized the word “diocese” conveyed images of buildings and bishops rather than a sense of community, inclusion, and corporate identity.

A recent shift to “the Episcopal Church in Connecticut” actually reclaims tradition and common identity, Douglas said. “It was the original name of who we were when Samuel Seabury, the first bishop in the Episcopal Church, signed the Concordat with the three nonjuring bishops in the Episcopal Church of Scotland in 1784,” Douglas said.

The word “diocese” came along in the late 1830s and became associated with the bishop’s office and staff rather than “the united witness of the 168 parishes and worshiping communities participating in the mission of God together,” he said.

A move to a new, flexible shared workspace with an open floor plan accompanied the name change. It’s known as the Commons of the Episcopal Church in Connecticut, echoing the New England metaphor of the village green as a center of activity. Initial feedback has been extremely positive, Douglas said.

Similarly, “the Episcopal Church in Minnesota” conveys the reality “that our faith communities come in all sizes and shapes and contexts” including churches, senior housing, schools, campus ministries and other agencies who worship corporately, according to Bishop Brian Prior.

Yet, “we’re really clear in our language and in the big picture that the Episcopal Church in Minnesota (ECIM) is a diocese of The Episcopal Church; there’s never been a question about that.”

Language shifts prompted structural changes, he said. “I joke that there is no bishop’s staff here,” Prior says. “The only staff I have is the one I carry in procession.”

The diocese consists of “mission areas”, invited “to get clear about their identity and context, about what God’s up to in their neighborhood and to find a sustainable model for living into God’s mission in their context.”

As a result, Prior said. “More Minnesota Episcopalians know about the world’s needs and how to bring their gifts to meet the world’s needs to engage God’s mission” on local and individual levels, rather than trying “to get everybody into church.”

He hopes to revise parochial reports to measure, in addition to budgets and average Sunday attendance (ASA), levels of community impact.

For example, “there’s a faith community here with an ASA of 19 who feeds a hundred people every Friday. They have a huge impact on their community. That’s vibrancy. That’s really engaging in God’s mission, and that’s of more interest to us.”

‘No one-size-fits-all’
Language shifts notwithstanding, no one-size-fits-all; Episcopal identity still encompasses a wide spectrum, from evangelicals to Anglo-Catholics, say Prior and others.

Personally, says Bartz, “it drives me crazy that I hear from Episcopalians all the time, that ‘I can go anywhere in the country and get the same thing in church,’” he said.

“I think that’s a devastating indictment about how shallow our church has become, that we really don’t expect anything from people other than the execution of a particular liturgy in a particular way on Sunday morning. I understand it, but it drives me crazy.”

But for Broderick Greer, 24, a former Missionary Baptist and current Virginia Theological Seminary student, the liturgy’s poetic language was a way into the church. “I had run out of words in my personal prayer life and the church was able to say words it had been saying for centuries that I just couldn’t find for myself.”

Consistently asking the questions of faith – as individuals, as churches, as dioceses – is a given, and the challenge of inaccessible language can be overcome by the church “educating its people and those outside it,” he said.

“We say the Nicene Creed every week but we know that it doesn’t mean the same thing to us as to the people who wrote it. And so that’s why there is value in saying the same words that people have always said but knowing that those words are not static. They are living and offer life and new meaning for us and part of the task of the church is constantly interpreting what these words mean.”

About 40 Twitter followers responded to his recent tweet ‘what first drew you to the Episcopal Church?’ which he compiled into a Storify. For many, liturgy and language were the attractions.

“I thought to myself … why are we not tapping into this gift we have and sharing it with the world?” Greer said. “We think it’s so great and yet we don’t tell anyone about it and don’t tell anyone about the Christ we encounter in it.”

– The Rev. Pat McCaughan is a correspondent for the Episcopal News Service.

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Christian Civility Is Applied Christian Ethics

Guest Post by Rev. John Romig Johnson. Episcopal priest, Jungian analyst and former seminary professor.

Recently I said to a fellow Jungian analyst, “Bless your heart.” My colleague took exception.  She is a Southern lady who had become sophisticated in civility and felt “Bless your heart” was patronizing and even a bit of a put down. For me “Bless your heart” was a feelingful phrase equivalent to giving someone a big hug. Saying “Bless your heart” means I know how you feel and I’m with you.

It was my mother’s favorite expression.  For my mother Christian civility was a kind of polite way of being respectful and well-mannered.  She and I grew up in the deep south where saying “mean” things was clearly uncivil. I also noticed that when my mother criticized anyone, she added the sweet phrase “bless your heart” to make it civil, polite. Looking at someone’s badly drawn art, she could say, that’s the worst drawing I ever saw, bless your heart.  So bless your heart isn’t always empathetic.  Hence surface politeness is not Christian civility.  Civility is much more than politeness. It is the act of showing active regard for others—it is applied Christian ethics.

One only needs to listen one day to talk radio or watch TV talk shows, or listen to campaign speeches to come to appreciate that civility is a de mode idea. The debates we have just witnessed in Congress seemed to epitomize incivility with political posturing and narrow self-interest winning over the concern for effective leadership of our country’s economy and future.  In addition, the wide scale fear of cultural, religious and sexual diversity seems to underlie much of the incivility which is present in our country today.

Today’s incivility seems to be a product of the increased Narcissism in today’s world.  All over, on a daily basis we see the horrible results of Narcissistic behavior. Individuals and groups; religions and nations act out their Narcissistic rage at various insults–real and imagined– and people suffer and die for the purpose of the grandiosity of the tyrant, or the glory of the religion. It was said that the 20th century was the “century of the Narcissist”, but the 21st is well on its way to outdoing the horrors of the past as a seeming epidemic of Narcissism .

Christian civility certainly is not just going along with whatever we’re told, that’s stupid not civil. Civility is also not conformity. We need balance, proportion and perspective.  But an important part of Christian civility is withdrawing projections and unconscious responses. Thus self awareness, self knowledge, self understanding are a big part of Christian civility. That is to say knowing ourselves helps us relate to God. 

I think the center of Christian civility comes not only from self knowledge but from an attitude of humility.  Humility is not some shame-based thinking of yourself as unworthy, inferior or flawed.  Humility calls us to have an accurate view of ourselves, seeing ourselves the way God sees us and recognizing we have gifts given by God’s grace to practice and develop.  Christian civility is about seeing you are not the center of the universe and that others matter too.  It means living as a Christian, yet thinking critically, and letting our faith tradition shape who we are and how we see life and its meaning.

I would submit that the most important law for Christian civility is the Golden Rule which states, “So in everything, do to others that you would have them do to you, for this.  sums up the Law and the Prophets.”  Clearly loving your neighbor as yourself means considering other persons point of view and not thinking of yourself as better as or worse than anyone else.

For me, Christian civility is applied Christian ethics both individually and as a community.

Rev. John Romig Johnson, M.Div., Ph.D., N.C.PsyA., is a Jungian analyst in private practice in Charleston , South Carolina , and a member of the New York Association for Analytical Psychology. He has lectured widely on Jungian subjects: particularly marriage and sexuality and issues raised by modern Fundamentalists. For many years he was Professor of Pastoral Theology at the General Theological Seminary of the Episcopal Church in New York City .  He is  Senior Priest Associate at St. Stephen’s Church in Charleston, he currently serves on the Professional Development Board for Clinical Pastoral Education for Charleston area hospitals.


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Thankful Thursday – The Rev. Gayland Pool

 On this Thankful Thursday I am grateful for the contributions of Gayland Pool to my life. Gayland is a retired Episcopal Priest in Ft. Worth, Texas. We were introduced years ago by Joe Gilliland. He is married to a fabulous writer and activist Katie Sherrod. Gayland helped me understand the conflict in the Southern Baptist Convention because he was experiencing the same sort of thing with the Episcopal Church in the Diocese of Ft. Worth. His family are mostly Baptists from north Texas. I accused him of being a Baptist in Episcopal clothing. Gayland invited me to work with the lectors at St. Luke’s-in-the-Meadow Episcopal Church where he was rector. He also invited me to a meeting of The Ft.Worth Fund Raisers Association where I was immediately blown away. I met folks from Texas Woman’s University and the Southwestern Baptist Theological Seminary. My late sister-in-law, Joan Gilliland, and I visited both institutions. Joe called it broadening my horizons. I attended a never-to-be-forgotten reception at their home that included luminaries in Texas Politics. It was an unbelievable evening. We enjoyed several lunches and exhibits at the Amon Carter Museum. I was privileged to attend a cottage service where Gayland officiated. He baked the bread for the Eucharist and the children served it. It was one of the most moving services I have attended. Gayland is a devoted Christian, a tireless worker for the downtrodden, and a joy to be around. My life is blessed because Gayland Pool is a part of it.

Thankful Thursday is a day set aside to recognize the importance of someone to our lives and to let him or her know of our gratitude.  Develop an attitude of gratitude. Say Something Nice; Be a Lifter. You will be glad that you did.

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Thankful Thursday – Joe Gilliland

I first met Joe and Joan Gilliland in the Knoxville, Tennessee Bus Station in the fall of 1956. Joan and Liz were sisters and I had come to Knoxville for an inspection as to my suitability to be Liz’s future husband. In other words they were on a spy mission for the senior Fries. The three of us became instant friends. Joan was an absolute delight and Joe became the brother I never had. The three of them were Maryville College graduates. Joe was in a Master’s in Journalism program at the University of Missouri. I was at the University of Alabama at that time. Later Joe and Joan moved to Columbia, SC, Newport, Arkansas and Tullahoma, Tennessee. After Joe became associated with the Nuclear Regulatory Commission they were in Atlanta, Arlington, Texas, and Silver Springs, MD.  When Joan died, I felt as if I had lost Liz all over again. She was one of the best friends I ever had. Although both our wives died, Joe and I have remained close. He continues to visit in Charleston. After he married Janet and I married Carol, the two continued to come for the Spoleto Festival. After Janet’s death, Joe married Lois. We met her while I was at a meeting in Atlanta, then we were at their wedding. Later they came to Charleston for a short visit. Joe and I have experienced great adventure, great joy and unbelievable grief together. He came over to cheer me up when I had that horrid flap operation. When I visited in Arlington, he strived to broaden my horizons. We visited in Waco, Austin, and the Lyndon Johnson Ranch in Johnson City. He is a gifted writer, a walking encyclopedia, can mimic almost anyone, and still dispatches terrible Ken Clark stories. On this Thankful Thursday, I am thankful that God sent Joe Gilliland into my life. He is a great gift to my life.

            Thankful Thursday is a day set aside to recognize someone who is important to our lives. Let him or her know of your gratitude. You will be glad that you did. Develop an attitude of gratitude. Say Something Nice; Be a Lifter.

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