grail: january 2011

8/7/2019 Grail: January 2011

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I heard a disk jockey say something on the radio a few days ago that rang especially true. He commented thatbirthdays never really made him feelany older, but new years? That wasanother story. I can sympathize. I’venever really thought much aboutbirthdays; my usual response is thatI feel a day older than I did the daybefore. But the turning over of another

year? That provides some food forthought, if only because it takes a fewweeks to get used to writing out the newdate, 2010, 2011.

As we embark on this new year togetherhere at St. Joseph of Arimathea, Iwanted to take the time to thank allof you for your welcome to me andto Anna over the past year. Thank

you especially for your patience as I’velearned--and as I continue to learn--more about what it means to be apriest among you. I pray that over thecoming year we will be able to build

upon the rm foundation that is thiscommunity, and that we will be grantedthe discernment and wisdom we needas we move forward together.

There is an appropriate amount of looking back, of re ection, during anynew year or new endeavor. It’s nocoincidence that January is named forthe two-faced Roman god, Janus, whopresided over transitions and doorways,always looking both backward andforward. But for those of us who mustdivide our time between re ection onthe past and building for the future, weneed to make sure we take the best of the past and carry it with us into thefuture that is already taking shape.

In Christ,

January 2011

GrailThe

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 f o @ s t j o s e p h o f a r i m a t h e a . o r g

Our Mission:“To encourage and

equip one another asthe baptized people

of God, to witness tothe transforming and

reconciling power of JesusChrist.”

nnn

A New Year p



News from o ur CompaNioN ChurCh (iglesia Compañera ) iN l itoral

We recently received a letter from the Reverend Betty Juarez, the priest at our companion church Jesús elSeñor.

Queridos hermanos en Cristo reciban un cordialsaludo en nombre de Nuestro Señor Jesucristodeseando seencuentren bien de salud. Estoy muycontenta de conocer las actividades de nuestra Iglesiacompañera San José de Arimatea y poder aprenderde ellas. Le cuento que acá en Ecuador tenemos unclima inestable hace calor y tambien frío. En la Iglesiaestamos trabajando mucho en lo pastoral y tambien

en lo espiritual , todo para la gloria de Dios. Quierocontarle que trabajamos en la Iglesia ,cerrando lasclara bolla del lado del callejon y solo dejamostrescruces por que entraba mucho polvo. Para este tiempoestamos preparando un bingo con la junta misionerapara nes de noviembre y esperamos recaudar fondospara terminar esta obra. Le cuento que Navidad ennuestra Iglesia se celebra con mucha alegria, conmuchos niños , con cánticos de villanciscos y lo másimportante la recordación del nacimiento del hijo deDios. Con estas pocas palabras me despido pidiendoa Dios en oracion por todos nuestros hermanos detodas nuestras Iglesias espcialmente por nuestra Iglesiacompañera San Jose de Arimatea. Que Dios derramemuchas bendiciones en sus vidas .

Atte su hermana en CristoRvda BETTY JUAREZ

Translation:Dear Brothers and Sisters in Christ,

Receive a cordial greeting in the name of our Lord Jesus Christ. I hope you are all well. I am very pleasedto know of the activities of our companion churchSt. Joseph of Arimathea. Here in Ecuador we have a

variable climate, sometimes it is hot and sometimescold. In the Church we are working hard both inpastoral care and in spiritual areas, all for the gloryof God. We are also working on the church building,enclosing the blocks on the side of the street with3 crosses to prevent the dust from entering. We areplanning to hold a Bingo at the end of Novemberwith the Vestry’s help and we hope to collect enoughfunds to nish this work. Christmas at our church iscelebrated 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 Godfor all the churches, especially our companion church

St. Joseph of Arimathea. May God pour out manyblessings on your lives.

Attentively your sister in Christ,

The Reverend BETTY JUAREZ

May God continue to bless us through our companionrelationship, Sarena Pettit

2

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 ysee an omission or an error, please contact the church of ce at 822910 or via email at of [email protected]



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 theCross?

I was introduced to The Scientist Pope through an actof grace. Writing my previous book, The Far Traveler,about an adventurous Viking woman, I found myself making an imaginary pilgrimage to Rome just afterthe year 1000. Wondering which pope (if any) Gudridthe 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 suspectthat the pope in the year 1000 was the leading mathematician and astronomer of his day.

Nor was his science just a sidelight. According toa chronicler who knew him, he rose from humblebeginnings to the highest of ce in the ChristianChurch “on account of his scienti c knowledge.”

To my mind, scienti c knowledge and medievalChristianity had nothing in common. I was wrong.

I felt as if I had stumbled into a parallel universe, analternate history of the Middle Ages that had beenperfectly crafted for me: For most of my career, I haveworked as a science writer, but my heart had rst beencaptured by medieval sagas. The story of The ScientistPope—one scholar called him “the Bill Gates of theend of the rst millennium”—was a story I needed totell.

It didn’t hurt that from about 70 years after his deathin 1003 until today he was known (if at all) not as a

scientist, but as a wizard—a sorcerer who had sold hissoul to the devil. According to a thirteenth-centurywriter, he was “the best necromancer in France, whomthe demons of the air readily obeyed in all that herequired of them by day and by night.”

This legend inspired fantasy writer Judith Tarr toinclude Gerbert as a magical character in two of hernovels, Ars Magicaand The Eagle’s Daughter , both of which I loved.

But I found the truth about Gerbert’s life, once Iunearthed it, even more fascinating.

A professor at a cathedral school for most of hiscareer, Gerbert of Aurillac was the rst Christianknown to teach math using the nine Arabic numeralsand 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 rst counting device in Europe to functiondigitally—even the rst computer. In a chronologyof computer history, Gerbert’s abacus is one of onlyfour innovations mentioned between 3000 BC and theinvention of the slide rule in 1622.

Like a modern scientist, Gerbert questioned authority.He experimented. To learn which of two rules bestcalculated the area of an equilateral triangle, he cutout square inches of parchment and measured thetriangle with them. To learn why organ pipes do notbehave acoustically like strings, he built models anddevised an equation. (A modern physicist who checkedhis result calls it ingenious, if labor-intensive.)

Gerbert made sighting tubes to observe the stars andconstructed globes on which their positions wererecorded relative to lines of celestial longitude andlatitude. He (or more likely his best student) wrote abook on the astrolabe, an instrument for telling timeand making measurements by the sun or stars. Youcould even use it to calculate the circumference of theearth, which Gerbert and his peers knew very well wasnot at like a disc but round as an apple.Much of this science Gerbert learned as a youthliving on the border of Islamic Spain, then anextraordinarily tolerant culture in which learning wasprized. Born a peasant in the mountains of Francein the mid-900s, Gerbert entered the Benedictinemonastery at Aurillac as a boy. He learned to readand write in Latin. He studied Cicero, Virgil, andother classics. He impressed his teacher with his skill indebating. He was a ne writer, too, with a sophisticated



style graced with rhetorical ourishes. To furtherhis education, his abbot sent him south to ChristianBarcelona, which then had diplomatic ties with theIslamic caliphate of al-Andalus.

In the caliph’s library in Cordoba were at least40,000 books (some said as many 400,000); Gerbert’sFrench monastery owned less than 400. Many of the caliph’s books came from Baghdad, known forits House of Wisdom, where for 200 years works of mathematics, astronomy, physics, and medicine hadbeen translated from Greek and Persian and Hinduand further developed by Islamic scholars under theircaliph’s patronage. In the world Gerbert knew, Arabicwas the language of science. During his lifetime, the

rst Arabic science books were translated into Latinthrough the combined efforts of Muslim, Jewish, andChristian scholars.

Science was of such importance, I was surprised tolearn, that these scholars were willing to overlook alltheir religious and political differences. Christian,Muslim, or Jewish, Arab or French, Saxon orGreek, they sat down together to translate books,to make scienti c instruments, and to further theirunderstanding of mathematics, astronomy, and logic.Many of these scholars were churchmen, and somebecame Gerbert’s lifelong friends.

The story of Gerbert of Aurillac made me realizethat the major con icts 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 afantasy world—not an alternate universe after all. Fora short period of time around the year 1000, it didexist.

In the course of my quest to discover The ScientistPope, I visited the cathedral of Saint John the Lateranin Rome, where his marble tombstone now hangs ona pillar in the right aisle. Pope Sergius IV, who hadbeen Gerbert’s papal librarian, wrote his epitaph. Itreads, in part: “The emperor, Otto III, to whom hewas always faithful and devoted, loved him greatly andoffered him this church of Rome. They illuminatedtheir time, emperor and pope, by the brilliance of theirwisdom. The century rejoiced.” Upon Gerbert’s death,Sergius said, “the world was darkened and peacedisappeared.”

How prophetic those words, written in 1009, now

sound. Less than a hundred years later, a pope wouldlaunch the rst Crusade, and The Scientist Popewould be branded a sorcerer and devil-worshipper forhaving taught the science that had come into ChristianEurope from Islamic Spain.

What’s the most important take-homemessage for readers?

The popular picture of the Dark Ages is wrong. Theearth wasn’t at. People weren’t terri ed that theworld would end at midnight on December 31, 999.Christians did not believe Muslims and Jews were theenemy. The Church wasn’t anti-science.

In the Dark Ages, contrary to what most peoplethink, science was central to the lives of monks, kings,emperors, and even popes. It was the mark of truenobility 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. Booksthat do address medieval science are often dense andtechnical, written by experts for experts. They focustoo closely on one subject—the history of geometry,the history of the astrolabe—failing to give thebroader picture of a vibrant scienti c curiosity.

Even these books usually overlook Gerbert’s era (950-1003), jumping from Charlemagne’s school reforms inthe 800s to the rst full Latin translation of Euclid’sElements in the mid-1100s, for the good reason thatthe manuscripts and instruments attesting to Gerbert’saccomplishments as a scientist and teacher have onlybeen identi ed in the last 10 years. News of them hasnot 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, andplague; of Viking raids and Saracen atrocities; of theorigins of the Crusades; and of the rising concepts of

feudalism and chivalry. They focus on one languageor one nation or one empire. By looking instead atone man—whose life spanned many empires, nations,and languages, and who crossed the seeming dividesbetween religion and science, the cloister and thepalace—I hope to change readers’ perception of theDark Ages.

Did you have a specifc audience in mind?

I wrote The Abacus and the Crossfor everyone interestedin the Middle Ages or the history of science. But my



secret hope is that fantasy writers like Judith Tarr andKate Elliott will use it as a source in their future novels.I’d like to see the Dark Ages become less monolithic in

ction in general. In lms, video games, and historicalnovels you never see a medieval monk who is a truescientist, but there were many of them. Gerbert wasnot exceptional in that way. He was a typical tenth-century monk, though a more gifted teacher thanmany.

Are you hoping to just inform readers? Givethem pleasure? Piss them off?

A good non ction 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 worldthey’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 1999by a well-known volcanologist:

Scholarly work on the nature of the Earth ceased withthe 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 Europeancontinent 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 inmonasteries, but little progress was made in philosophical or scienti c inquiry—and studies into the nature and originof the Earth were virtually nonexistent. The impedimentsimposed by the new religion were many—no opinions wereallowed 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 at Earth.

I’ve asked my publisher to send the author, who hassince become a friend of mine, a copy of The Abacusand the Cross. I don’t ever want to read such nonsensein a serious work of history again. No one in the year1000 thought the earth was at.

Even the most mystical of the chroniclers of the time,Ralph the Bald, the one who recorded all the signsand wonders presaging the Apocalypse and attributedevery act and event to the will of God—even Ralphknew the earth was round. Describing the imperialinsignia, he said it was “made in the form of a goldenapple set around in a square with all the most precious

jewels and surmounted by a golden cross. So it was likethis bulky earth, which is reputed to be shaped like aglobe.”

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 thereare only so many things you can accomplish in onebook without it becoming a tome. Gerbert’s own lifewas 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 secondCharlemagne—one with royal Byzantine blood. Ottocould reunite Rome and Constantinople, expanding the Holy Roman Empire (then just parts of Germanyand Italy) to recreate the vast uni ed realm of theCaesars. Otto and Gerbert brought two of thescourges of Europe—the Vikings in the north and theHungarian Magyars in the east—into the Christian

fold. They established the Polish Catholic Church andsent missionaries to the Prussians, Swedes, and otherpagan tribes; they strengthened the empire’s ties withSpain and made overtures to Constantinople.

But Otto died in 1002, just twenty-two—and Gerberta year later, some say of grief. Their plans for aChristian Empire based on peace, tolerance, and thelove of learning died with them.

What’s next?

I am beginning a book on the thirteenth-centuryIcelandic writer Snorri Sturluson.To me, the de ning artistic moment of the twentieth century was thepublication of J.R.R. Tolkien’s The Hobbit in 1937.From this book and its sequel, The Lord of the Ringsin 1954, an entire industry was created—not justfantasy novels, but fantasy lms, video games, boardgames, role-playing games, and online multi-playergames.

And yet the ideas that make Tolkien popular—theideas picked up by his imitators—are not all original.

Many are the work of Snorri Sturluson. WithoutSnorri, 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 intobears; no giant eagles who carry men about or peoplewho y when they don a feather cloak; no riddling dragons; no wandering wizards who talk to birds. Themillions of readers and gamers worldwide who enjoythese 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/

T he KJV endureThThe 400th anniversary

Dec 29, 2010 by Timothy Larsen

Title page to the rst editionof the King James Version of

the Bible, 1611.

The King JamesVersion—whichmarks its 400thbirthday in 2011— was the Bible of my childhood. Itwas well past thehalfway mark of itsfourth century bythat time. In otherwords, it has hadquite anextraordinary run.For many people itis still the onlytranslation they useof the mostimportant book in

their lives. Once itsresonant words get into your blood they are there forlife. This has often made people very reluctant to set itaside for something new.

The rst major attempt to replace it was the RevisedVersion, which ap peared for both testaments in 1885.It was so deferential to the KJV that the translatorsproudly declared in the preface that they hadsometimes chosen to retain archaic words, occasionallyeven ones that were admittedly incomprehensible.Never theless, the mild tinkering that they did arousedpassionate consternation. People apparently reallywere outraged that the “thief ” on the cross was nowa “robber.” From a later perspective, however, the RVwas deemed inadequate more for being too cautiousthan too cavalier. It simply would not do to presentthe word of God to the masses in an unintelligible

vocabulary.

A year or so ago I heard a rebroadcast of a radioChristmas special that Bing Crosby had done in themid-20th century. He read the story of the nativity

from Luke 2 in the KJV. This is a text that runs deepin my veins, since at my private, Christian elementaryschool we were required to recite it from memory onan annual basis. Miss Dys emphasized that our facesshould become suitably animated with awe when wedeclaimed that the shepherds were “sore afraid.”

Crosby (or one of his scriptwriters) found this phrasebaf ing and assumed that his listeners would as well.Guessing at its meaning, he ended up inverting it, andthus the crooner informed listeners in his smooth, well-modulated tones that the shepherds “were not afraid.”

Even when the words themselves are clear, they mightnot convey quite the same impression over time. Ispent much of my childhood assuming that “study toshew thyself approved unto God” (2 Tim. 2:15) meantthat whether or not I received divine favor hingedupon how diligently I mastered the times tables.

Abandoning obscurity for accessibility, I thereforegleefully switched to the New International Versionwhen I was 13 years old. The ongoing work of itstranslators (who have another revision coming out in2011 in honor of their KJV predecessors) has beenmy default Bible ever since. However, I have alsoworked my way through a handful of other moderntranslations, including the New Living Translation.Perhaps playfully evoking the ghost of “study to shewthyself,” I still have posted in front of my computerscreen 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 moreeffectively than the KJV’s parallel admonition “thatwith quietness they work.”)

I moved to the leafy western suburbs of Chicago at atime when tearing down a perfectly good, commodioushouse to build a McMansion on the same lot was allthe rage. It was therefore haunting to hear the prophetinquire, “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 hadto look up cieled in the Oxford English Dictionary. Ithelpfully offers wain scoted as a suitable synonym.)

In preparation for the KJV’s 400th anniversary Idecided to reread the translation so familiar frommy 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 iterationsof these divinely inspired texts.



One particularly jarring element is a whole clusterof terms that sound like medievalisms. It makes oneseasick to think about how anachronistic it was toimport these terms back into biblical times and abouthow archaic they are for readers today, especially in

America. For example, there are various references tocastles (2 Chron. 17:12).

Then there are the aristocratic titles. The descendantsof Esau, for instance, are given the rank of “dukes”(Gen. 36:15). One wonders if these are merelycourtesy titles—and whether or not they could befound in Debrett’s Peerage. Although sounding likea caricature of medieval times in a “Ye Olde CheeseShoppe” sort of way, a woman might be described asa “damsel” or even, alas, a “wench” (2 Sam. 17:17).Ruth is a damsel—and suitably in distress (Ruth2:5–6). Evoking fantasy role-playing games today, thenatural 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 wasdisconcerted to learn that suburbs is a KJV word(Num. 35:2). Our suburban life also leaps out in otherways. Jesus accuses the money changers of making thetemple into a “house of merchandise”—which soundsuncannily plausible for the name of a big-box chainstore. House of Merchandise—were it to exist—would

no doubt know how to “advertise” (Num. 24:14). Ourcieled 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 thefuturistic sounding phrase “the matrix” is alreadythere in the KJV (Exod. 13:12). Another case of so-out-it’s-in is “ rkin” as a unit of liquid measurement(John 2:6), which is now dotted about our contiguoustowns in the name of a chain of would-be trendypubs. This is particularly tting as the KJV Jesus is afriend 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 thatwhat is sometimes decried as nonstandard speech hasthe imprimatur of the King’s English—for example,grammatical constructions such as “we be” (John

8:33) and, from the mouth of our Lord himself,“they be” (Matt. 15:14). And a variant on at least onecurrent 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 pissethagainst the wall” (1 Sam. 25:22).

None of this, however, comes close to expressing myprimary reactions while rereading the KJV. Far moreoften than being distracted by the vocabulary, I wasdrawn in by its haunting power. The majesty of theKJV’s language has been celebrated often—and bythe pens of writers more ready than I. Not least in the400th anniversary year of 2011, however, everyonewhose mother tongue is English ought to do so again.

It is hard for me to disentangle the familiarity of textscherished in childhood from an objective assessmentof the 17th-century translators’ skills, but I suspectthat as long as the words of the most familiar passagesin Shake speare’s plays still have a unique capacity tospeak to us, so will the language of the KJV for Psalm23, the Sermon on the Mount, Ecclesiastes 3, Genesis1, 1 Corinthians 13, John 1 and much more. Biblicalscholarship and the English language have movedon considerably since 1611, so I would certainly notcounsel anyone today to live by the KJV alone. On theother hand, to those who have never encountered it, Iextend an invitation to taste and see that it is good.

A living language is continually altering, and so

translations must change as well. Ultimately, theresonant impact encountered in a biblical text inEnglish is not the work of the translators, howeverfelicitous, but rather the mark of a quality inherentin the source itself. Like a personally shallow actorarticulating the prose of a profound playwright,even an inelegant rendering of the Bible carries thelife-changing power of the Spirit of the Living God.Translations fade, but the scriptures themselves areincorruptible seed. “For all esh is as grass, and allthe glory of man as the ower of grass. The grasswithereth, and the ower thereof falleth away: But theword of the Lord endureth for ever” (1 Pet. 1:24–25KJV).

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-endurethSubscriptions: $49/yr. from P.O. Box 700, Mt. Morris, IL 61054. (800) 208-4097.



T h e G r a i l t . J o s e p h o f A r i m a t h e a E p i s c o p a l C h u r c h 0 3 C o u n t r y C l u b D r i v e

e n d e r s o n v i l l e , T N 3 7 0 7 5 h u r c h P h o n e : ( 6 1 5 ) 8 2 4 - 2 9 1 0 t t p : / / s t j o s e p h o f a r i m a t h e a . o r g

e r v i c e S c h e d u l e

u n d a y : 0 0 a m H o l y C o m m u n i o n , t r a d i t i o n a l l a n g u a g e

( R i t e I ) , n o m u s i c 0 : 3 0 a m H o l y C o m m u n i o n , c o n t e m p o r a r y l a n g u a g e

( R i t e I I ) , w i t h m u s i c

: 1 5 a m C h r i s t i a n f o r m a t i o n f o r a l l a g e s

A d d r e s s S e r v i c e R e q u e s t e d

N o n - P r o f t O r g a n i z a t i o n U . S . P O S T A G E

P A I D H e n d e r s o n v i l l e , T N

P e r m i t N o . 1 2

M ark your C alendars for the

s tanley h auerwas s yMposiuM

When: Friday, February 11 & Saturday, February 12,2011

Where: Christ Church Cathedral What: Sacred Space for the City Presents Dr. StanleyHauerwas, Gilbert T. Rowe Professor of TheologicalEthics, Duke UniversityFriday night reception at 5:15 pm, dinner from 5:45 to7:00 pm and lecture from 7:00 to 8:30 pm.

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

January Dinner Night Out:

When: Sunday, Jan. 9 at 6:00 pm. Where: Demo’s in HendersonvilleContact: Mike or Millie Shepherd (824-1784)

http :// stgeorgesinstitute . org

grail: january 2011

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