Lexington Nominees

Candidates for the Seventh Bishop of the Diocese of Lexington
To the People of the Diocese of Lexington: On behalf of the Standing Committee of the Diocese of Lexington, I am delighted to present a slate of five candidates who will stand for election for the VII Bishop of Lexington. After months of prayerful discernment and work, the Nominating Committee of the Diocese of Lexington presented this slate to the Standing Committee on Thursday, May 17, 2012. The Standing Committee unanimously approved this slate of candidates. We express our gratitude for the careful and comprehensive work of the Nominating Committee. We have given the candidates this past weekend to inform their communities that they are in this process. This slate is now presented to you for your prayers and discernment as we pray and work to call the 7th Bishop of Lexington. The Standing Committee will receive additional nominations by petition from May 21 until June 5. Persons nominated by petition will be subject to the same canonical requirements and background checks as candidates selected by the Search Committee. (Read more about the petition process at http://diolex.org/bishop7/apply/.) Information about the search process for the 7th Bishop of Lexington is available on the transition website (http://diolex.org/bishop7/). If you have a question about the process that cannot be resolved by finding an answer on the website, you may direct your questions to the Standing Committee via my email address: jmcottrell@ insightbb.com. A special Electing Convention is scheduled for August 18, 2012. On that day, ballots will be cast to select our next bishop within a celebration of the Holy Eucharist. Faithfully, The Rev. Dr. Janet M. Cottrell, President Standing Committee of The Diocese of Lexington
Candidates for the Seventh Bishop of the Diocese of Lexington

The Rev. Ronald Abrams
Rector, St. James Parish, Wilmington, NC
During his thirty years of ordained ministry, the Rev. Ron Abrams has served both large and small churches in rural, suburban and urban settings. He presently serves as Rector of St. James Parish in Wilmington, North Carolina. Ron has served on various national and diocesan committees and commissions. Ron is married to Kathleen and they have two adult sons.
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The Very Rev. Dr. Douglas Hahn
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Rector, St. Thomas, Columbus, GA and Diocesan Convocation Dean

I lead a progressive, inviting parish in the Diocese of Atlanta. As area Dean I interact with seven parishes, 12 priests, and a diocesan outreach ministry. I practice empowering lay ministry, caring for clergy, engaging youth with society, and building reconciling bridges. Kaye and I have three young adult children.
The Rt. Rev. Santosh Marray

Bishop Assisting, Diocese of East Carolina
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In addition to episcopal duties, responsible for Mission and Congregational Development; a devoted advocate for the vitality of all congregations. As Bishop of Seychelles, successfully pioneered diocesan transformation, including ordination of first woman priest. Serves on Archbishop of Canterbury Pastoral Visitors Team; member of the Anglican Covenant Design Group. Married to Nalini and they have 2 adult children and daughter-in-law.
The Rev. LaRae Rutenbar

Interim Rector, St. Peters, Rome, GA
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Ordained a priest for thirty years LaRae has served as chaplain, parish priest and for the last seventeen years as a professional interim. Working in diverse parishes, in many different dioceses, has given her experience in area of parish dynamics, crises intervention and diocesan polity. LaRae is married to Mark and they have two adult children.
The Rev. Nigel Taber-Hamilton
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Rector, St. Augustines-in-the-Woods, Freeland, WA

Nigel has served congregations in 4 Episcopal dioceses since 1979. Nigel says of these 33 years: I interpret my ministry through my baptismal promises. I have a collaborative style aimed at encouraging mutual empowerment. Worship is central in my life. Stewardship is the lens through which I understand Christian identity and practice.
Candidates for the Seventh Bishop of Lexington
Current Position: Rector, St. James Parish, Wilmington, NC Canonical Residence: Diocese of East Carolina Ordained: Dec 18, 1982 in the Diocese of Long Island by The Rt. Rev. Robert C. Witcher Biography: The Reverend Ronald G. Abrams serves as the Rector of St. James Parish, Wilmington, North Carolina. Ron earned his B.A. in history (Magna Cum Laude) from Long Island University in 1979 and a Masters of Divinity Degree from Virginia Theological Seminary in 1982. Previously, Ron served as Assistant Rector of St. Marks, Westhampton Beach, New York and Rector of St. Anns in Bridgehampton, New York, tripling the size of this rural parish. During this time Ron also served as the campus chaplain at Southampton College. In 1991 he became Rector of Holy Trinity in Fayetteville, North Carolina. During his tenure he established several innovative outreach ministries and doubled the size of the parish. In Fayetteville Ron worked with military families and was the guest lecturer for the Bishop of the Armed Forces. At St. James, Ron has established over a dozen new programs and ministries including an ongoing lecture series, a parish partnership with an Anglican Church in the Dominican Republic and established an independent Night Shelter in Wilmington. During his ministry, Ron has led his parishes through five successful capital campaigns raising over $10 million dollars. In 2010 St. James began a creative partnership with St. Marys in Burgaw, a congregation of forty. St. James clergy provide sacramental, pastoral and administrative support to this small, rural Episcopal-Lutheran congregation. Ron has served on many boards, committees and commissions. As a three-time Deputy to the General Convention Ron was appointed to the House of Deputies Committee on the State of the Church. Ron has been President of the Standing Committee, Co-Chair of the Commission on Ministry and Diocesan Trustee. Ron is married to Kathleen and they have two sons Kyle and Ryan. Education: MDiv, VTS, 1982 BA Long Island U, 1979 Employment: 1999-present: Rector, St. James Parish, Wilmington NC 1991-1999: Rector, Holy Trinity Fayetteville, NC 1984-1991: University Chaplain, Southhampton College, Southhampton, NY 1982-1984: Assistant, St. Marks Church, Westhampton, NY 1982-1984: Counselor, Family Counseling Services, Westhampton, NY 3
What excites you about being bishop of the Diocese of Lexington? During my ordained ministry the faithful discernment of a call to a Christian community, whether a parish or a diocese, consists of prayer, reflection, conversation and trust. To assist in the process I use my H list! I ask myself the following questions: Is this a community of HOPE? Does this community express by their words and actions a vision for a stronger, more vibrant and hopeful future? Does this community display Christian HOSPITALITY? Is this a welcoming and inviting community where all Gods children are welcome? Does this community have a sense of HUMOR? Laughter is indeed a Godly gift that provides joy and perspective. I believe a healthy community must laugh. Does this community provide HEALING? Is this a community where those who are broken, grieving and hurting can find solace and peace? Finally, is this community living into Christs command to HELP? Is the community sharing their hands, hearts and resources to make a difference in the lives of those far away and those who live in the neighborhood? Over the last several months as I have been discerning the call to serve the Diocese of Lexington as Bishop, what excites me is the HOPE, HOSPITALITY, HUMOR, HEALING and HELP being lived out on a daily basis in churches throughout the diocese. From Covington to Corbin, parishes and parishioners in both small and large congregations witness to me through their websites, newsletters and conversations the exciting mission and ministry now taking place and the opportunity to grow together as a diocesan family. It would be an honor and privilege to be part of such an exciting diocesan community.
be some Pollyanna dream or idea without being rooted in the faith and cultural communities to which we are called. Vision also cannot be a lone ranger concept, but a mutual collaboration between various groups who engage in the vision in order for it to become a reality. Without a passion for the mission there will not be success. Recently a friend shared that his parishs desire to start a young adult ministry was a total failure. In discussing this event it became obvious to me that the leadership of the parish was not passionate about the endeavor. When I articulated this, his eyes widened and he exclaimed, Youre right, we went through the motions, but the passion wasnt there. Passion must go hand in hand with vision in order for the mission of Christ to be carried out in the world. As with any journey, the road will have bumps and take twists and turns we least expect. As we are reminded in the book of Hebrews; Let us run with perseverance the race that is set before us. In order for the mission of Jesus Christ to be lived out, we need to have perseverance to continue to press forward even when the voices of the world challenge us and at times even condemn us. If the elements of vision, passion and perseverance are at the core of the mission of Jesus, then wonderful blessings will occur. In the last few years, several specific mission objectives have been achieved here at St. James. Last year we embarked on a 2.5 million dollar capital campaign to restore our historic parish house. Since mission needs to be about people as well as buildings, we incorporated several mission projects as part of the campaign including funds for our diocesan camp and conference center and Habitat for Humanity. Because of the economic climate of our nation a significant number of parishioners encouraged the church leadership not to move forward with this campaign. Working diligently with the parish leadership we articulated a clear vision of our needs and their implications. Each member of the leadership team shared this vision with passion and excitement. Finally, when a few people were trying to undermine the campaign, I guided the leadership through these rough waters 4
What is your understanding of mission and how have you lived this understanding in your ministry? My understanding of mission is summed up in three words: Vision, Passion and Perseverance. Mission must begin with a vision to strengthen and expand the Gospel of Jesus Christ in the world. Vision, though, cannot
without alienating anyone. The results are clear. We raised 3.1 million dollars. As we complete the restoration of the Church House and have pledged money to various mission projects in our community and diocese, it has become obvious to many that the vision we proclaimed, the passion we shared and the perseverance demonstrated have borne great fruit for the mission of Jesus Christ.
establish a model by which other partnerships could be established. To strengthen this partnership I invited the Senior Wardens of each parish to speak at the other parish. This facilitated a deeper commitment amongst any parishioners who were resistant. After a few months of intensive listening and honest conversation we established this partnership on a one year trial basis. Within a few short months the vestry of St. Marys called to recommit the partnership for another year. Each week one of St. James clergy now conducts services at St. Marys. Over the last few years I have worked to strengthen the bonds between these two parishes. We now share Christian Formation, liturgical, pastoral and outreach resources. Two events recently occurred that re-invigorated my commitment to this ministry. First, two weeks ago the Senior Warden at St. Marys said to his congregation, This partnership is the best thing that has ever happened to St. Marys. Secondly, at our recent diocesan convention, Bishop Daniels held up the St. Marys/St. James partnership as a model for the rest of the church. In his convention address Bishop Daniel stated, There is no denying that many of our congregations, some in rural areas and others within larger cities, must re-learn the art and gift of mutual and collaborative community. Some have already started down this path, and the results are encouraging and energizingI think of St. James, Wilmington, and its collaboration and sharing of resources with St. Marys Burgaw.
How have you implemented a project about which you were passionate, but to which others were resistant? What factors influenced any decision to either alter your initial vision and/or re-invigorate your commitment? Though I am the rector of a large corporate parish in the Diocese of East Carolina, I have always had a passion for small church ministry. I believe this has its genesis in my first rectorship at St. Anns in Bridgehampton, New York. Four years before my arrival, this church was down to twelve people with little hope of growth. Between 1980 and 1984 a part-time retired priest had a vision for St. Anns, which the parish graciously embraced. When I arrived the parish was 115 people. When I left seven years later our membership was around 375. Since those early days at St. Anns, I have felt a deep desire to assist and work with small churches. In 2009 I had the opportunity to put this passion to work. A small struggling parish north of Wilmington was losing its retired priest. I spoke to my bishop about establishing a partnership with St. Marys to provide sacramental and pastoral support. I indicated my desire to help this Lutheran/Episcopal parish to plant seeds in order to grow. The bishop was supportive, but the vestries of both St. Marys and St. James were resistant. St. Marys was concerned about being taken over. The vestry of St. James was anxious about time constraints and territorialism with regard to the clergy. To assist this partnership in becoming a reality, I held a vestry retreat with each parish to discuss the relevant issues of this faith adventure and how each parish and the diocese could benefit. I also believed that we could 5
Please share an account where you experienced failure in your ministry or life, and how did that experience impact your priesthood? One of my favorite prayers is that for young people found in the Book of Common Prayer. In this prayer we read, Help them to take failure, not as a measure of their worth, but as a chance for a new start. This sentence echoes my belief that the only true failure in life is not learning and growing from the experiences of life that do not have the results we want or expect.
As I reflect on my journey in life and my thirty years of ordained ministry there have been several experiences when I felt failure in the moment only to see the event as a blessing in hindsight. When I am experiencing one of these moments (as I have done many times) I think of Garth Brooks song, Gods Unanswered Prayers. This ballad is a powerful reminder that things that we desire in the immediate may not, in the long term, be what God intends for our lives. As a rector there have been times when I have had to risk my feelings and the comfort level of others in order to accomplish the ultimate goal of deepening our relationship with Jesus. Over the years this has taken the form of outreach ministries, worship and programs that transcend the box most of us live in. Though some of these endeavors resulted in failure, each one produced some knowledge that led to other successes. An example of this was an after school Latch Key program for underprivileged inner-city children that I started in my last parish. Though the initial vision was met with intense opposition and failed, I did not let the frustration and disappointment quench the dream. Rather it began conversations that were grace-filled and resulted in a more appropriate type of program which became a success and has transformed the lives of many. As I discern the call to serve Christ and His church as a Bishop I am aware that this process requires great faith, trust in the process, humility and willingness to be vulnerable. These emotional and spiritual elements can from time to time lead to a place that may seem like failure. Yet, the two Episcopal elections I have been humbled and honored to be engaged in have deepened my faith and my belief in the discernment process we are privileged to have in the Episcopal Church. I must be honest and say that the disappointment of not being elected pales in comparison with the affirmation and support from fellow clergy and lay leaders I received from around the church. Though I know clergy who have become bitter after an Episcopal election, I found a renewed excitement regarding the possibility for new and different ministry and the privilege and opportunity of sharing my vision for the future of the church. In the end I know I am a better priest and Christian because I was willing to be vulnerable for the sake of the Gospel. 6
Reflect on a situation in your life and/or ministry where you observed or experienced problematic behavior that invited your response. In my 30 years of ordained ministry one of the clearest examples of problematic behavior that I observed and experienced occurred in the time period following the General Convention of 2003. The debate over the election of Bishop Gene Robinson was very polarizing for many congregations and clergy. During this time I saw friendships fracture, families strained and parishes polarized. I knew that if I did not respond to this seismic event in the life of the Episcopal Church, destructive behavior from parishioners and colleagues would manifest itself. To respond to this, I established a series of open programs held at various times giving everyone an opportunity to attend. I began each program by focusing on our common baptismal covenant and our mutual responsibility to be respectful of each other despite any differences. As a family we do not always agree or have to agree with each other, but if we are to be disciples of Jesus, then we must love each other. Love, like so many other Gospel imperatives, begins with respect. This came into focus for me during one such Wednesday evening program: with the room full, one man stood up and shouted at me I cannot belong to a church that doesnt believe in the Bible. With that he started to leave the room. As he started to walk away I replied I understand if you must leave, but I want you to know that you will always be a part of our family. And if on the way home tonight you are in a car accident, I will be there for you and your family. You see, despite our differences, by virtue of our baptisms, we are still family. With that, this parishioner turned around and took his seat. Later he told me that my response put into perspective for him that relationships matter most. In the midst of this journey, I learned that not only do we need to be patient, but we also must not be stagnant. To focus my parish on the command to love each
other, I worked with our parish leaders and engaged St. James in raising money for a new homeless shelter for Wilmington. This experience also led to my establishing The Rectors Roundtable. This is a monthly forum open to all parishioners to discuss any topic that they have concerns about or interest in. The willingness to let others be heard opens doors to greater understanding of relevant topics and helps to give people a working knowledge of how the church functions. The results of focusing on relationships, education, patience and mission have been clear to me. St. James has remained strong and healthy despite the changes in our denomination. St. James was the only parish to show growth with regard to budget and parishioners in our region for 2003.
Over the years I have had the privilege of serving as a chaplain and program leader not only at Camp DeWolfe and Camp Trinity, but also at Episcopal camps from Florida to Hawaii. Being engaged with children, staff and parents in creative and fun exercises of faith has been a true joy. I believe church camps and conference centers are a unique place of quiet and peace and refreshment in our often busy and rushed world. It is the place where lifelong friendships are made with Christ and fellow sojourners. Being directly engaged with young people is one important component of being involved with camps and conference centers. The other component is being a good steward of the land, building and fabric of the facility. I have served on the Board of Directors of Trinity Center and Camp DeWolfe. I served on the Board of Visitors of Kanuga and served as Chair of the Camp Committee for Trinity Center. I am aware that one of the great challenges facing church camps and conference centers is the ability to maintain the buildings and be competitive with similar institutions. This is the reason I am presently working with the chair of our Diocesan Capital Campaign Committee to raise funds for Trinity Center. Our goal is to raise $6 million dollars. The first million dollars is just to repair the camp and conference center. The next five million dollars is to establish an endowment for the preservation and maintenance of the buildings and property. Having just completed a parish capital campaign to preserve our historic buildings it is essential to make sure that we pass on what we have been blessed to receive to future generations of faithful Christians. As I answer this question, I am reminded of the faithful acts that made it possible for my family to be nurtured at church camps and strive to give this gift to others.
Please share with us your experiences either as a participant or program leader or assistant with Episcopal Church Camps and Conference Centers, particularly in ministry with youth and young adults. What did you value about these experiences? What was challenging? As a cradle Episcopalian I am a product of church camps and conference centers. I grew up going to Camp DeWolfe on the eastern end of Long Island. As I reflect on my journey toward ordination it is obvious to me that my experience at camp had a great influence on my call to ministry. One of my greatest memories was learning what being part of the church beyond my parish was all about. As a parent, I have seen what a profound impact being involved in camps and conference centers has had on my children. Each summer my sons attended Camp Trinity, which is part of the Trinity Center Camp and Conference Center in Pine Knoll Shores, North Carolina. When my children returned from camp each year I experienced in them a deeper spirituality and clearer sense of serving Christ in the world. Today, my older son is the Director for Childrens Ministries at the Interfaith Food Shuttle in Raleigh, North Carolina. My younger son served for several seasons as a camp counselor and is going off this summer to Central America as a missionary of the Episcopal Church. I have no doubt that their camp experiences have had a deep influence on their lives and ministry. 7
What question should we ask you that would highlight a particular experience or event in your life or ministry that has profoundly shaped your priesthood? Please ask and answer that question. The question I often asked people who I interviewed as a member of the Commission on Ministry or the Standing Committee is: What are you passionate about? As a seminarian I would go on a silent retreat at All Saints Convent in Catonsville, Maryland. Following each retreat I found myself to be more tired, less refreshed and spiritually off-balanced. After explaining my feelings to my Spiritual Director, he looked at me and said, Ron you are a raving extravert. Your spiritual, emotional and physical energy comes from serving Christ through people and communities! At age 22, this was a valuable lesson to learn. Since that encounter I have come to realize that my passions in life evolve around serving Christ with the people I am privileged to be in community with at a given time. I have a passion for teaching. I never turn down the opportunity to teach and believe that everything in life has lessons to teach us. Over the years I have used several popular books, inspiring movies, Broadway music and even baseball to proclaim the gospel. Teaching is not only a wonderful educational instrument, but a spiritual and evangelical vehicle as well. I believe teaching is one of the great tools God gives us to build up the kingdom of Christ. I have a passion to connect people with Christ through mission. In recent years I have had the opportunity to do mission work in South Africa, Mexico and rural North Carolina. I strongly believe that as Americans and as Episcopalians we are very blessed and we have a moral responsibility to share our gifts and talents with the least fortunate in our world whether in a foreign country or in our own back yard. When people are passionate about mission, it transcends the entire community in holy ways. I am passionate about spending intentional time with my family and that also assists me in realizing how 8
grace-filled my life is with remarkable people who love and care for me. My family is an essential part of who I am as a man and as a priest. It is important for our family to share meals together and spend time away from the demands of the parish. We try to travel together whenever possible where we can encounter each other in ways that fill our spirits and strengthen our love, which indeed is a grace-filled experience. I constantly remind myself that a parish can have many clergy, but my wife has only one husband and my children have only one father. Their presence in my life gives me unlimited joy every day. Yes, I have other more secular passions. I enjoy reading presidential biographies and visiting presidential home sites. I am passionate about professional baseball, football and college basketball. It is important though, to keep these secular passions in perspective with the needs and concerns of the world through serving Christ and Christs people. This is indeed my greatest passion in life.
Current Position: Rector, St. Thomas, Columbus, GA and Diocesan Convocation Dean Canonical Residence: Diocese of Atlanta Ordained: Dec 14, 1996 in the Diocese of Atlanta by Frank K. Allan Biography: Raised in Georgia, my roots run deep in central Kentucky. I come from generations of Kentucky teachers and farmers, spent summers in a community in Mercer County, and went to graduate school in Louisville. I first encountered God through family, Sunday school teachers and youth workers. I continued to learn at Southern Seminary, General Seminary, and the University of the South, where I received a Doctor of Ministry. I have continued training in clergy care and congregational development. Like many of you I was raised in another denomination; like all of you Im blessed to be an Episcopalian. I lead a progressive, inviting parish, widely recognized in the city and diocese for beautiful worship, creative childrens programming , and ministries among and alongside diverse racial, religious, and cultural groups. My ministry as Dean includes five towns, seven parishes, 12 priests, and shared outreach ministry. Im passionate about Christs work among us. In the diocese Ive worked with Christian formation, youth outreach, and parishes in transition, chaired the Standing Committee, and am a General Convention alternate. A pastoral presence, I value lay ministry, clergy development and wellness, and engaging youth with society. Kaye and I have three young adult children. Education: Doctor of Ministry, Pastoral Leadership, University of the South, 2010 Infusion: Youth Engaging Issues of Faith and Society Sabbatical Grant for Pastoral Leaders, The Louisville Institute, 2007, Refreshing the Roots of Ministry Pastoral Care Specialist Certificate, Congregational Care and Development, 2004-05, The Pastoral Institute Leadership Columbus, 2001-02 Diploma in Anglican Studies, General Theological Seminary, 1996 MDiv, Southern Baptist Theological, 1977 BA, History, University of Georgia, 1974 Employment: 1999-present: Rector, St. Thomas, Columbus, GA, Convocational Dean 2003-present 1993-1999: Associate, St. Georges Episcopal, Griffin, GA 1990-1993: Ecumenical Ministry, Buckhead Christian Community Ministry, Atlanta, GA 1987-1990: Atlanta Baptist Association, Home Mission Board 1980-1986: Assistant, Morningside Baptist, Atlanta, GA 1978-1979: Chaplain, New Orleans Baptist Hospital, New Orleans, LA
What excites you about being bishop of the Diocese of Lexington? You express the best of what it means to be Episcopaliana healthy experience of God. We have a message too seldom heard in churchthere is wideness in Gods mercy and a seat at Christs table for everyone. You care deeply about one another and passionately about your Churchthat is contagious. I want all of your neighbors to hear that message. I like your diversity. You are the body of Christ, the Apostle said; he did not say if you were bigger or smaller, richer or poorer, closer or farther from town, you would be that body. He said you are! Wendell Berry says the operating manual of the world is written in local dialect. I love that you speak our common language of prayer in a rich array of Kentucky accents and make the gospel come alive where you are. I want every congregation celebrating this. I like your commitment to change the world. Your reading camps, international missions, college and art programs, and numerous parish ministries to people on the margin make a huge impact on your communities. I want your fellow citizens and community leaders seeing and imitating this. You have healthy clergy and committed leadership embodying Gods vision through unique gifts. I want clergy to be nurtured and growing in skills. I want every parishioner of any age given tools to discover and express God-given gifts in the world. If called to be your bishop, I will be privileged to speak, act, and lead alongside you. Thats exciting!
mission is to call humanity to remember and return to our true calling in the world, found in the way of Christ. We at St. Thomas express this mission by being a place of great hospitalityinviting neighbors to join in discovering a God who is not rigid and exclusive, but revealed in the inviting table fellowship of Jesus. There we find our truest selves. For many people, this is new and good news. We want the church to be a place where we grow into Christs fullness. I encourage our vestry to be a learning communityparish leadership modeling mutual growth and support. We encourage participation in subgroups in the parish, where members express their calling for ministry. Our worship is designed for beauty and grace, meant to resonate with our deepest human longings. We encourage fine Christian education for all, occasionally intergenerational events where insights of children, teens, young adults and elders nurture one another. Mission calls us to the world outside our walls. Throughout my ministry I have encouraged outreach, helping establish housing, feeding, and health ministries. St. Thomas hosts many community ministries, and in 2008 the Episcopal Church designated us a Jubilee Ministry. We are involved in partnership with the church in Central Tanzania. Gods mission is the reconciliation of the world through Jesus Christ, the church being the public witness to that mission. I am committed to that ministry of reconciliation. In the days following Sept. 11, 2001, our parish gathered Jewish, Muslim, and Christian leaders for a year of conversation and prayer, culminating in an interfaith Habitat build. Following the election of Bishop Gene Robinson, St. Thomas held public dialoguesbringing diverse voices to the table to hear one another with open hearts. We grew because of this process, as did our reputation as a community of openness. Following a racial tragedy in our city, we sponsored a series of conversations about racedrawing 50 to 75 people from both parish and community. In the home 10
What is your understanding of mission and how have you lived this understanding in your ministry? Gods mission is inviting people to become their highest and best selves in the community of Jesus Christ. We seem to have forgotten that humanity was created to live together in goodness, love, and joy. The churchs
of Fort Benning, we have both witnessed to peace and nurtured soldiers and their families. During parish conflict, I have kept parties at the table for the sake of our common mission. I believe mission is shared. As Dean of our convocation, comprised of various sized parishes in diverse social settings over a large geography, I encourage mutual support of our various parish ministries, helping us discover ways to share ministries. We have partnered in projects for youth, children and outreach. I believe the diocese is the center of gravity for mission, equipping local ministry while revealing ways that mission is enhanced by Gods larger community. As chief pastor, the Bishop can encourage our many and diverse expressions of mission, while reminding us of our common life.
mittee of trusted parish leaders, we began to dream and shape our vision. We opened our imaginations by visiting other parishes whose space worked well; we invited architectural consultants and outside visitors to walk through our space and give us a fresh look at our assets and challenges. Next we offered a variety of opportunities for parishioners to see the needs the committee were beginning to seefocus groups, walking tours, a dream wall to record any and all ideas. I shaped our conversations in these settings around the parish mission statement of that time, To know Christ; to make Christ known: How do you see that hinders our ministry; how can renovation enhance ministry; what will help us better to know Christ and make Christ known in this place? After months of these conversations, three areas of ministry hopes and needs became clear. We wanted to 1) enhance the beauty of our worship, 2) enhance our spirit of hospitality, especially to newcomers and to all regardless of physical ability, and 3) increase our space for outreach and Christian education. As plans became more focused, we were able to articulate every improvement in these terms. Organ improvement and enhancement of lighting and sound systems spoke to worship; handicap assessable doors and restrooms, indoor and outdoor signage improved hospitality; refurbishing our education and outreach spaces showed our commitment to these ministries. By the time work began, the parish widely embraced the projects, and mission and ministry were the common language of our work. One area required much conversation. As a parish with strong outreach history some suggested we donate a portion of our campaign to a partner outreach ministry. Others felt it was time to tend our own space. Our compromise was to encourage anyone to pledge 10% of their gift to a project in our companion diocese in Tanzania. In this work my persistent use of ministry language took hold, and the whole parish enthusiastically owned this work. It affirmed that administrative leadership and money issues are important expressions of ministry. 11
How have you implemented a project about which you were passionate, but to which others were resistant? What factors influenced any decision to either alter your initial vision and/or re-invigorate your commitment? Five years ago, St. Thomas embarked on our 50th anniversary Jubilee Capital Campaign. We had many needs of delayed maintenance, and many of the improvements we needed, such as improved sound system and lighting, were not self evident. We needed capital improvement, but our challenge was articulating these real, but mundane needs in the context of our faith; and how to proceed in ways that embraced hopes of the entire parish. I was very passionate about articulating this work in terms of the mission and ministry of the parish. Though there was no overt resistance to this, our early conversations kept focusing on money, maintenance, and repair. I thought that we had to articulate the mission, ministry, and vision of the whole parish if we were to succeed. My first strategy was to schedule a long season in which to build consensus around our needs and enthusiasm for a shared vision. Pulling together a large com-
Please share an account where you experienced failure in your ministry or life, and how did that experience impact your priesthood? My immediate response to this question was my bout with prostate cancer last year. I give thanks to God that I have recovered, am back to full strength and now have no evidence of cancer in my body, but the weeks of dealing with this illness felt like nothing short of failure. I experienced illness as a failure of the illusion that I was immune to the frailties of the body. This was not an illusion that I knew I that I held. In fact I often preached and prayed some variation of all flesh is grass, and on many occasions have sat by the sick bed of one whose life is failing. Still, cancer pulled me into that territory where my life was suddenly outside of my control. My reactions were those familiar in any failuredisbelief, shock, anger, sadness. In extreme moments of darkness I feared my ministry and maybe my life would be finished, or at the least greatly hindered.
to find and nurture such a relationship, and it was especially life giving in my days of distress. I included my congregation in this trial, keeping them aware of my diagnosis and treatment. I wanted their prayers and support, but I also wanted to assure them that their priest was caring for himself in body, mind and spirit. I wanted to invite them into this same kind of self care and spiritual discernment of their own struggles. The impact of this experience was a reaffirmation of my call to collegial ministrywe are to bear one anothers burdens and not struggle alone. It was a reminder of Pauls promise that in our weakness is Gods strength, a reminder that our strategies for ministry need to include those places of personal and corporate life we might disparage. It was a return to the heart of faith: that in the light of Christs death and resurrection, failure is nothing less than an invitation to fuller life.
I knew that I did not want to walk this road alone. My wife Kaye was an immediate, powerful, and constant companion along the way. As a nurse, she was especial- The example that I want to reflect on was a time when lack of civility in the life of the church, fueled by email ly attuned to medical questions and options. and social media, caused great stress and pain for a number of people. The situation happened four years Beyond family, I turned to clergy support systems. Colleague groups have long been an important part of ago, and for some the wounds are still healing. my ministry. I have encouraged priests in my convocaIn some ways I might have seen some crisis coming. tion and those I have worked with in ministry forPeter Steinke, a specialist in congregational life, says mation to find such a group, as they protect from the isolation and discouragement which failure can breed. there are several predictable stressors in the life of a congregation. Parishes generally live with one or two of These colleagues were invaluable sources of care, as these, but three or more will almost always precipitate were the office of our diocese and Bishop. disruption in the community. Our parish was going through several stressors: major budget changes due I made use of the wise counsel of a man who has been my spiritual guide for many years. Having walked with to a capital campaign; physical disruption of familiar me through every twist and turn of these years, he asks spaces due to renovation; leadership change when a beloved curate left; and demographic change as we what God might be up to in every situation, encouradded several young families. These especially affected aging me to consider even the rockiest ground as soil our young parents. where the spirit can flourish. I encourage every priest 12
Reflect on a situation in your life and/or ministry where you observed or experienced problematic behavior that invited your response.
After our very fine curate of several years left, I hired a part time childrens minister and part time youth minister to focus on the young families. Several younger parishioners worked with me to find these staff. At first all was well, but after several months it became evident that one of these staffthough very skilled - was a bad match for some of this community of families. This was when the friction began. Some in the parish wanted me to immediately remove this staff member. I wanted to work through the differences of style and temperament. I leaned strongly toward backing my staff; unhappy parents felt I was ignoring their needs. This staff member was well known and liked in the wider parish community; before long sides were being drawn. Soon a series of harmful actions began, some subtle, some overt. Some parents stopped bringing children to events. Competing childrens events within the circle of the church community (though not officially church events) were well attended, and in contrast, official programs looked weak. The staff member felt undercut, and some parishioners who observed the contrast insinuated she was not committed to a good program, and that I was not committed to our young families. Anger and defensiveness grew on both sides. We were all beginning to dig in. Much of this was being fueled by shared email and social media. My ongoing response was to invite parents and lay leaders into conversation about the childrens program, seeking solutions and alternative ideas. Some of the unhappy parents would not come, suggesting that no change was possible as long as we had this staff member. Soon one of the parents, known for her hostility and strong opinions, began to make critical comments about the program and the staff member on Facebook, and people in many circles of the church got involved. In addition to conversations with lay leaders and parents, I gathered advice from the wisest and most invested people of the parish. I sought counsel from the vestry and the diocese, and invited an outside priest to help in our conversations.
I helped us live with the tension, not wanting a quick, but ineffective peace. I listened to all sides, and encouraged dialogue that would help us find a way forward together. I sat with the unhappy parents, speaking plainly about my support for my staff, my observations about their behavior and its consequences, and assuring them that I wanted a solution that would be good for both them and the wider parish community. In the hardest action, the Sr. Warden joined me in conversation with the Facebook commentator. I held firmly to the stance that certain public communications were unacceptable; that they were destructive to the community, hurting fellow parishioners, and had to stop. In the end, because of pain this was causing the staff member, I helped her step aside gracefully, offering follow up pastoral care. The Facebook person left the parish. After months of healing, we now have a new director of a vibrant childrens program. A subgroup of the Vestry works alongside this director to keep communication open. My best ministry through this was seeking the support of the wise ones of the parish and the diocese, clearly stating my own position throughout this conflict, and maintaining a sense of calm in this storm. I kept focus on our mission to children and families, and helped find clarity in the issues. I did not avoid confrontation, but it was not first response. Eventually parents saw they could trust my commitment to them and the parish became stronger.
Please share with us your experiences either as a participant or program leader or assistant with Episcopal Church Camps and Conference Centers, particularly in ministry with youth and young adults. What did you value about these experiences? What was challenging? I treasure the times I have spent in Episcopal camps and conferences. When I step away from the routines of everyday life I find refreshment and renewal, and I discover fresh ways of seeing God at work in my life. Such experiences, from childhood to the present, have 13
been formative in my faith and life. It was at a camp that I first sensed that God was calling me into Christian service; it was at Kanuga conference center that I first explored the riches of the Eucharistic community; and it was at Camp Coast Care in Mississippi and Grace House on the Mountain Appalachian Episcopal Ministry that I participated in deep and prayerful community formed around shared service. I particularly treasure an outdoor adventure camp that my family and I attended several years ago - Kaye and I climbed rock walls, hiked rugged mountains, canoed a beautiful river, navigated a high ropes course, and were challenged far beyond anything we would have imagined, all while reflecting on Gods presence in natures power, our own physical challenges, and teamwork with new friends. I have been blessed by retreats and conferences at St Marys in Sewanee, Roslyn Center in Richmond, Trinity Conference Center in Cornwall, CN, and multiple conferences and camps at Camp Mikell in our own Atlanta Diocese. These centers vary widely from rustic to luxurious, but what they have in common is a deep commitment to hospitality and spiritual renewal for their guests. Camps and conference centers are vital to the corporate life of our Church. These experiences are particularly important for youth, and I have encouraged and supported young people to take part in a variety camps. Our parish sends young people to the annual Diocesan summer camps. I have encouraged many young people to take part in Youth Theological Institute, an Emory School of Theology summer conference, and Kids For Peace, a Diocesan international camp bringing Jewish, Christian, and Muslim youth together for a month of dialogue and education. I have encouraged some of our youth to become summer counselors at our Diocesan camp, and I have served as chaplain for our Diocesan youth mission trip. These efforts have deepened the spiritual life of the teens and enhanced their vision and commitment to the life of the Diocese. Two camps are especially dear to my heart. First is Thompson-Pound Art Program (TAP), an Episcopal day camp which brings together local artists, teen mentors, and about 75 children. Taking a theme such as Being 14
Peace Makers or Loving Gods Creation, participants express profound spiritual insights through music, visual art, film, or dance. Participants come from area Episcopal churches and various low income communities. It is a joy to see relationships develop across social divides; it is an inspiration to see participants creative expressions of faith. TAP is a great witness. The closing night brings together community and church leaders where a large TAP art piece is unveiled. These are now displayed in the library, the Government center, and a major town intersection. For several years I was TAPs spiritual director; I have rarely seen the witness to Gods presence in the world expressed more beautifully or joyfully. A second great experience was a teen week at Grace House on the Mountain, an Appalachian service ministry in the Diocese of Southwest Virginia. I was a leader and spiritual director. The week involved service, assisting in the building of a small church, working alongside coal mining families. It also involved learning about the people and culture of that region, and about the many issues around coal and environment. We worshipped together, relished the beauty of Gods handiwork, and learned about our energy dependence on the hard work of these new friends. An ongoing challenge in these conference experiences is helping youth see connections between these experiences and the riches of weekly life of the church. It is also a challenge to involve adults in conferencing to the same degree. The capital investment required for a camp or conference center means it must have widespread support. It is evident that camps are important to the Diocese of Lexington. I am impressed by commitment to summer camps at the Domain and the capital campaign invested there. I am becoming familiar with Reading Campsour diocesan Global Missions Committee is exploring bringing this ministry to our part of the country. I am also impressed with the efforts to make the Domain more accessible to the wider community.
What question should we ask you that would highlight a particular experience or event in your life or ministry that has profoundly shaped your priesthood? Please ask and answer that question. How has your experience of formation shaped your priesthood and your ministry? Early in my ministry I spent a year in pastoral training at Memorial Hospital in New Orleans. What I learned about spiritual and ministry formation in that experience has had a profound effect on my priesthood and the way I understand life in shared service. The year included ministry to people in a variety of personal and spiritual crises, along with opportunity to reflect upon these situations in a community of prayer and shared ministry with clergy colleagues. The guiding question of this experience was, What is God up to? What is God up to in the various crises of life and faith I encounter? What is God up to in the interactions of this band of clergy? This method of learning is often called action/reflection, and in the years since my time at Memorial I have often learned, mentored, taught, and led using this method. In my doctoral work at the University of the South, and in ongoing education about pastoral leadership at the Pastoral Institute, I learn about the many dynamics of parish life through the shared reflections of a community of clergy. The guiding questions What is God up to in the varied lives of our congregations? What do we learn from one another as we serve these beloved but sometimes bewildering or frustrating expressions of Christs Body? We use this question and this method to engage parish growth, stewardship, mission endeavors, or parish conflict. When I spent a period of my ministry in Christian social ministry in Atlanta, I trained lay volunteers and college groups using this method of action/reflection: What is God up to in the brokenness of homelessness, addiction, domestic abuse, or the juvenile justice system? What does God show us about the world and our call to that world in our ministry among the least of these? 15
Because I learn from engagement and reflection of ministry, I use this as a way to equip laity for ministry. We often use it in our ministry experiences at St. Thomas. Groups of parishioners reflect on Gods work in the world through their ministry experience. In Christian formation we have brought together groups such as school teachers, health care providers, therapists and social workers, soldiers and their families, members of the legal community, persons dealing with life threatening diseases, parents, and other groups to lead education forums around questions of faith: What are the challenges to seeing God at work in your world? How do you see God at work in this world? What ways could you consider this work your vocation? How can we pray for and support you in this ministry? My goal in these forums is to help every participant think about God at work in the world and help them become aware of ways they can witness to faith and find the support and resources of the church in their work. This has been an invaluable method in my work with teens. I have seen faith mature dramatically as they have served and reflected on their experiences with children in Bible School or literacy training, Katrina disaster relief, urban poverty, and Appalachian coal mining communities. In recent years I have found this form of leadership helpful with vestries as well as staff. As we focus on the governance of the church, we do so with the language of mission, and members are encouraged to think of their participation in terms of their gifts for ministry. The governing board becomes a microcosm of Gods work in our parish and in the world through our parish. We do this through Bible study, reflection on Gods life in our midst, and prayer. I have had the privilege of mentoring several persons in discernment or training for priesthood. I want to instill in them this question that has been so important to me in my own spiritual formation. What is God up to in the life of the community to which you are calledin small town, or rural area, large parish or small, congregation or mission community?
In our convocationchurches of various sizes and social settingswe support the work God is doing in each parish, but we also ask what God is up to in our wider network and diocese. How is God redeeming the world through the life of the Church and its people? This is my ongoing question.
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Current Position: Bishop Assisting, Diocese of East Carolina Canonical Residence: Diocese of Florida Ordained: Nov 8, 1981in the Diocese of Guyana, Province of the West Indies by the Rt. Rev. Randolph George Consecrated: April 5, 2005 as Bishop of the Seychelles Biography: The Right Rev. Santosh Marray, D.Min., D. D., serves as Bishop Assisting, Diocese of East Carolina, with the responsibility for Mission and Congregational Development. He strongly believes in equipping the saints for ministry. He has worked in five dioceses (Guyana, Bahamas, Florida, Seychelles and East Carolina) and three provinces (West Indies, The Episcopal Church and Indian Ocean) in the Anglican Communion serving in various positions. In his pastoral ministry Bishop Marray has served in several parochial settings with many years of experience in rural multi-church parishes, urban, inner city, pastoral and large churches, and church planter. He has witnessed the revival of many struggling congregations, restored and/or built several parish edifices through numerous successful capital campaigns. In his communion wide ministry, he has ministered, nurtured, inspired and counseled thousands of people, Christians and non-Christians alike, and through his love for teaching and preaching has used that gift to instruct many in the faith. He was elected Bishop of Seychelles, Province of Indian Ocean, while serving as Rector of St. Philips Episcopal Church, Jacksonville, Florida. His visionary leadership and hard work led the diocese through a crucial period of rebuilding, restoring health and stability in all areas of ministry including administration, finance, diocesan organizations, lay and clergy empowerment and restoring many diocesan buildings. With the diocese in a much healthier state, he advised the election of local episcopate. He was respected by many in the country including the nations leaders for his love, care and concern for everyone. He is a person of strong faith in God, deep spiritual conviction and disciplined prayer life with a heart for healing and mission. He has served on several diocesan and provincial commissions and national committees in countries where he lived. He is a member of the Anglican Covenant Design Group and presently serves on Archbishop of Canterbury Pastoral Visitors Team. He is married to Nalini and they have two adult children and daughter-in-law. General Theological Seminary, NY, 2009 Master of Law (Canon Law): University of Wales, CarEducation: Doctor of Divinity (honoris causa): Bexley Hall Epis- diff, Wales, UK, 2006 Bachelor of Arts in Theology (magna cum laude): Unicopal Seminary, Columbus, Ohio, 2008 Doctor of Ministry: Colgate Rochester Divinity/Bexley versity of the West Indies, Barbados, 1981 Diploma in Pastoral Studies: Codrington Theological Hall Seminary, Rochester, NY, 2002 College, Barbados, 1981 Master of Sacred Theology (Christian Spirituality): 17
Award: Bishop Coleridge Prize - Best Graduating Student, 1981 Employment: 2009-Present, Bishop Assistant, Diocese of East Carolina 2005-2008: Bishop Diocesan, Diocese of the Seychelles 2003-2005: Rector, St. Philips Episcopal, Jacksonville, FL 1999-2003: Rector, St. Margarets Church 1994-1999: Rector, St. Peters and St. Annes 1992-1994: Dean, Southern Bahamas Deanery 1990-1994: St. Philips Church 1989-1990: Assistant Priest, St. Georges Parish, Montrose Avenue 1986-1989, Rector, Church of the Transfiguration and St. Aloysius Parish, Geogetown, Guyana 1982-1986, Rector, St. Patricks Parish and Priest-inCharge, Berbice River Missions, Guyana 1981-1983, Assistant Priest, All Saints Parish, New Amsterdam Chaplaincy Experience: 1989-1990: Chaplain, St. Annes High School, Fox Hill, Nassau 1986-1989, Military Chaplain, Guyana Defense Force 1981-1986, Hospital Chaplain, Public Hospital, Guyana What excites you about being bishop of the Diocese of Lexington? The diocesan profile articulates several exciting ministry opportunities that intersect with my gifts. I am excited the diocese shares my vision of the Church rooted in mission and ministry, ministry of all baptized and empowerment of lay and clergy in collaborative leadership in a spirit of mutual accountability. We share similar concerns for the viability and vitality of all congregations and are unafraid to employ creative ways in responding to their needs. I am excited to be given an opportunity to understand models currently engaged in the diocese for congregational sustainability, and articulate programs that I use to transform congregations under my leadership; and the prospect of exploring, with diocesan teams, new mod18
els in order to remain relevant while creatively using limited resources. Also, I am excited at the thought of working with everyone including Children, Youth and Young Adult Ministry and other ministry organizations. To share ministry with the clergy and dream the dream God has for their congregations, and labor in mutual partnership to make the diocese a model for small dioceses in The Episcopal Church; be a pastor to the pastors of Gods people; explore new frontiers in mission and ministry so the churches continue to be places of hospitality and service to all Gods people, and grow new congregations across the diocese; join the effort in preserving the Cathedral Domain and broaden its ministry programs; and strengthened diocesan global mission initiatives. To experience the love and generosity of spirit that distinguishes the diocese and of which I have heard so much of from many people. To pray, worship and grow together in the love of Christ; and draw on years of experience in parish ministry and episcopate during this period of heightened anxiety across the Church.
What is your understanding of mission and how have you lived this understanding in your ministry? The mission of the Christian Church, the body of Christ, is viewed through the lens of Anglican/Episcopal missiology, that is, missio Deimission of God. The Church doesnt have a mission; it is called to live into the mission of God. The word mission denotes sentness and embraces everything the Church is sent into the world to do. The mission of Jesus is our model in which he said, As the Father has sent me, so I send you (John 20: 21). The Church models this balanced combination of words and works, of witness and service, of evangelism and social action, and reconciliation, that is, to restore all people to unity with God and each other. I am a product of evangelism which is one of the strands in missiology. Converted to Christianity from
another faith tradition, through hearing the gospel proclaimed by the deacon at the Episcopal Church in rural Guyana, I was eventually led to baptism, seminary, and ordination. Therefore, I embody one of the fruits of the Great Commission. I have preached the gospel and ministered to Christians and non-Christians, in the case of the latter leading many to conversion and formation, in several countries and communities. My ministry as priest was exposed to several parish configurations/sizes from rural multi-church parishes, pastoral, program, inner city and institutions. Each had its unique perspectives which required mission and ministry initiatives that were appropriate to each ones peculiarities and particularities. These responses covered a wide range of ministry including rebuilding the fabric of infrastructure, renewing faith and hope in the Church and the mission of God, planting new congregations, restoring the vitality and morale of congregations, encouraging and organizing social outreach initiatives, providing leadership in natural disasters, caring for the sick, and serving as healer, counselor and pastor. As Bishop Assisting in the Diocese of East Carolina, one of my responsibilities is Mission and Congregational Development. I work closely with congregations of all sizes, especially the 40 small churches scattered across Eastern North Carolina, on programs to energize and reposition them to meet the growing challenges confronting small and rural congregations in The Episcopal Church. Gods mission for the Church strategically incorporates a global component. This is sustained in apostolic truth by which the mission of God still calls some of Gods people to be cross-cultural messengers of the Gospel. In response to this fundamental understanding of Communion in mission, I responded to the call of God and left my family and ministry in the USA to serve as Bishop Diocesan, Diocese of Seychelles. This diocese sought an outside episcopate to give leadership in restoring diocesan life and vitality. God was calling me to a new mission to engage with the faithful in a rebirth. Guided by the Spirit, I led the diocese for almost four years as we labored faithfully and successfully to return it to stability and sustainability. I continue to 19
work closely with layity, clergy and bishops across the Communion in incarnating the mission of God.
How have you implemented a project about which you were passionate, but to which others were resistant? What factors influenced any decision to either alter your initial vision and/or re-invigorate your commitment? The Parish of St. Philip, Inagua, Bahamas, which I served from (1990-1994), began to show signs of significant growth after two years. The emerging signs of congregational growth necessitated a bold vision; a vision to engage a capital campaign to provide for a much needed facility to house growing ministry needs. The vision received a wide cross section of support from the congregation that identified with the need for a facility. However, initial enthusiasm began to show signs of waning complemented by voices of resistance when the thought of funding became more obvious. This was neither a wealthy parish nor a large population. The 1200 inhabitants lived primarily on fixed income. The donor pool was small. Also, I anticipated some levels of resistance based on local experience and history. Such an elaborate undertaking wasnt attempted by any entity, including the church, in recent memory. Our options were limited, which meant that leadership had to be sensitive, visionary, skilful, and patient visibly undergirded by strong and upfront servant leadership by the rector, in order to give the project believability and momentum. After much persuasion, I was able to obtain vestry approval despite obvious challenges in terms of funds, small donor pool, logistical constraints with building materials, and lack of overwhelming congregational energy and support because of the fear of failure; it was the way forward. Truthfully, there wasnt any alternative to accommodate the parishs growing need for physical space. A bold tactical decision was made to shift the vision to include a community-wide effort. In a wise and unselfish move the vestry re-designated the project as a Community Center, which gave it island-wide ownership. The shift in focus included advertising it as a center that would fulfill the needs of community life
and be a natural disaster shelter. This unselfish and inclusive strategy worked tremendously in favor of the perceived outcome.
This was my struggle coming into Christianity from another faith tradition. Seminary life came with its own peculiar expectations which with some difficulties I was able to navigate. However, parish ministry was a On a regular basis, I publicly and regularly articulated whole different orientation. Preaching the gospel and my belief in the capacity of the faith community to lead leading Gods people were intermingled with the overin this magnanimous project. However, what I didnt arching question, Am I truly called to this ministry? envision was the spiritual and communal life-giving This question haunted my prayer life, and this feeling power it brought to the congregation. It solidified the of lack of spiritual awakening was severely affecting purposefulness behind the stated goals, and through ministry. I feared the weight of failure the more I several fund-raising activities, and with locally donated wrestled with this crisis. It was a painfully difficult time skilled labor, the project began to take shape, which where I stood at the cross-road, asking the question inspired financial aid from external donors. of whether or not I should return to the familiar and more comfortable secular world. This 5,600 square-foot project was completed in two years without any outstanding debt which can be cred- A brief respite of three years in the military service ited to the leadership of the vestry, congregation and didnt help much, because it was an escapist move widespread community support. It has already proto circumvent the inevitable, that is, to deal with the tected many lives by sheltering locals from the storms. emptiness. After eight years of ministry in my home Also, it is the center for community activities and an country, I was invited by the Bishop of the Bahamas to iconic building standing majestically on that island work in his diocese. What was to enfold in that invitaas a tribute to community spirit and determination. tion was to change my life and preserve my vocation. Whenever I hear or read of it advertised as a shelter The bishop appointed me to the remotest island in the during impending storms I still become overwhelmed diocese and a church with its fair share of problems. with emotions. When you minister in countries and communities that are less fortunate you quickly come The loneliness of island life could drive one to either to realize the invaluable quality of servant leadership become an alcoholic or a deeply devoted spiritual with a vision. pastor; I chose the latter. I entered into weeks of prayer and fasting to seek the divine and to find answers for my dark night of the soul. On this, my Island of Patmos, I encountered for the very first time in my Please share an account where you experienced failure in life the grace of Divine presence. It was a remarkable your ministry or life, and how did that experience impact your experience too powerful to articulate in words, yet priesthood? sufficiently graceful to change my life for the better. I never again questioned the Lord about my place in the Church. The Crisis of Faith which plagued me for ten One of the challenges that face most Christians is years evaporated because I knew I was catapulted into called a Crisis of Faith, which usually involves the overarching presence of the Holy Spirit. serious questioning of the tenets of the faith as well as ones suitability and/or level of commitment to the This experience has driven me to surrender to the Christian mission. This Crisis of Faith for someone will of God evident in the fact that I am unafraid to who hasnt benefited from early Christian formation follow the Lord, and willingly go where Jesus discerns can take the form of a constant wondering whether my gifts are needed. This sending has encompassed you belong in this new experience, as the difficulty of many mission and ministry landscapes. My greatest assimilation keeps pushing against the former experidesire and prayer is to be the most faithful and humble ence of the secular and another religious faith. servant of the Church; to make a difference wherever 20
human suffering resides and where the Church seeks a pastor with a servants heart after the pattern of Jesus.
Reflect on a situation in your life and/or ministry where you observed or experienced problematic behavior that invited your response. My episcopate in the Seychelles was characterized by many challenges and opportunities for pastoral leadership and spiritual guidance in several tense situations. The National Electoral process in the Seychelles can be described as one such time. The history of this nation is defined by a coup that ousted the legitimately elected government in 1977. History will ultimately judge the wisdom of this political move. However, National Elections in this political environment were characterized by distrust, anxiety and divisions on all sides. The Church for its part was cognizant of its role to agitate for a more cordial and harmonious national and political environment. At a gathering of the ecumenical community (bishops and clergy of the Roman Catholic, Anglican and Pentecostal Churches) weeks before the scheduled date of the July 2006 National Elections, it was agreed that the body should produce a statement addressing the upcoming elections. It should include guidelines for the conduct of a peaceful electoral process. The publication of an Election Proclamation signed by leaders of the ecumenical body would be delivered to all Presidential Candidates of political parties. This document should offer impartial guidance on how civic society should conduct itself during this critical period. It was agreed that the contents of the document would be discussed at several gatherings before anything substantive would be committed to paper. It was during this consultative process that I discovered the extent of disharmony among individuals gathered from different sides of the political divide. The language and tenure of the discussions were unhelpful and irreconcilable. It was noticeably out of step with what we were seeking to achieve. In my judgement, the response of the Church in such anxious times should be measured, tempered by re-conciliatory and mediatory language. 21
In this highly charged atmosphere calmer heads and clearer voices needed to prevail. As a foreigner acting without the benefit of full background knowledge of past events, and in my office as Bishop of Seychelles, I realized that the situation called for impartial, tactful and conciliatory leadership. Under normal circumstances it would be preferable to nominate a small group to spearhead the drafting. Ideally, this would have given them greater accountability and ownership of the process. Personally, the sensitivity associated with this high profile assignment in a nation where you were a foreigner could jeopardize your position in the country. The Bishop of Seychelles was always perceived as the bishop of all the people and I was risking the possibility of compromising my office. Nevertheless, the task before the Churchs spiritual leadership, bishops and clergy, was to produce a document that clearly articulated Christian values applicable and appropriate to current developments before the nation. Equally important, it would have to generate widespread support and commendation, and be readily embraced by all political parties, including the incumbent government (it continues to lead the country for over thirty years). Nevertheless, it was a risk worth taking for the common good. At our next scheduled meeting I reminded the gathering that, The Church does not exist for the sake of the Church; it was founded by Jesus Christ as a powerful sign of the Kingdom of God. The mission of the Church is to lead people to the Kingdom of God which offers the values of divine justice and peace, truth and honesty, love and forgiveness, reconciliation and restoration to all, and a healing balm in the face of brokenness and hurt. Our task here is to make these virtues come alive by clearly espousing them in the spirit of the Churchs fundamental teaching and in our stewardship as spiritual leaders in the nation, and in a manner reflective of our call as peacemakers and peacekeepers. Furthermore, I stated that, In the interest of the body and gravity of time constraint I would volunteer, with input from all concerned, to draft the proclamation which will be sent around for discussion and additional input as needed. Although my intention was to ensure collective and widespread consultation and
consensus, I still retained the responsibility of editing unhelpful language that may undermine the purpose and alienate certain political groups and their supporters. The Election Proclamation did exactly as intended. It was well received by all the political parties. In comparison to other electoral periods, this was acclaimed by far to be the most peaceful and incident free National Elections.
soup kitchen to serve the homeless and less fortunate. In addition, we celebrated Eucharist in Central Park. What I valued about this experience was the opportunity to travel with them on the train and work alongside them in a hands on way. This experience afforded the opportunity to get to know them better and share their world view on issues that regularly face them. Sharing my own faith journey and listening to theirs and responding to the many lingering questions that are engaging their formative minds. As a leader in the Church, being able to show them that Christ could be found in every corner of the world and his Eucharist celebrated even in the public arena. In both a direct and indirect way, helping them see the face of God meeting us where we are in our peculiar reality. I am one of the organizers of the Annual Diocesan Acolytes Festival. This activity attracts over 200 acolytes, trainers and clergy. The activities for the festival include leading workshops on the craft of acolyting, training sessions for Parish Leaders, Acolytes Olympics, Bishops Beach Ball and Eucharist led by the Bishop Diocesan and me. The important lesson I always come away with is the joy, exuberance and satisfaction shown by our young people in knowing that they help lead in the worship liturgy that is so profoundly powerful, awesomely inspiring and spiritually transformative. I am overwhelmed with emotions as I am reminded how blessed we are to have a tradition that is so inclusive of all even the young three-year old whose only presence is distinguished by the smallest surplice and the clasping of little palms in procession. To be a spiritual leader in that company tells me that its worth spending time forming our children for the kingdom. The Presiding Bishops visit to the diocese in April 2011 afforded another opportunity to spend quality time with them. The itinerary for the visit included the Sound to Sea program, an environmentally ecological educational program offered by the Diocesan Trinity Camp and Conference Center. The group of youth and young adults and the Presiding Bishop, bishops and youth leaders were given an educational 22
Please share with us your experiences either as a participant or program leader or assistant with Episcopal Church Camps and Conference Centers, particularly in ministry with youth and young adults. What did you value about these experiences? What was challenging? Youth and young adult ministry has a very special place in my heart and the importance of their place in the Church should never be underestimated. Both as parish priest and bishop, I have always been forthright in emphasizing the crucial ministry they share with others within the community of faith. My ministry and theirs has benefited immensely by using this approach. The Diocese of East Carolina is fortunate to have a vibrant and impacting youth and young adult ministry. I am fortunate to participate in many programs offered over the years through the Diocesan Program Director for Youth and Young Adult Ministry. In the interest of brevity let me share some of the activities I was involved with in the last year. Last summer, my wife and I accompanied a group of youth and young adults on a Youth Mission Pilgrimage to New York City. During a visit to Ellis Island I led the group reflection on immigration which included sharing my own story as an immigrant to the country, and how this journey has shaped my life and impacted faith formation and ministry to all Gods children. Together with other leaders, we led the group on an evening of scavenger hunt in Times Square to find God in the midst of noise and chaos. We worked with them in their mission projects which included volunteering at a
tour which highlighted the many plant species, insects and rock formations on site. Learning alongside our young people was an exhilarating experience which exposed their vast knowledge and scope of the environment. The youth of our Church are exceptional people. We fail them miserably when we dont provide the requisite support and programs for their growth and maturation in the faith. My involvement also includes working with them on Stop Hunger initiatives, faith formation programs and being always available to answer questions and let them know how much they mean to us and the Church as its current and future leaders. What has been a challenge is to keep up with their dance moves at the Bishops Beach Ball, stay current with the issues impacting their lives and finding the appropriate words when offering advice and guidance. However, despite the challenges I come away with the feeling that they value the fact that we care as shown by our presence and support.
members of the parish. Althea was a single young mother of four young children; one of them was a paraplegic. She was in advanced stages of HIV/AIDS and her condition required frequent hospitalization. This particular hospitalization visit was mid-morning hours and the open hospital ward where she was a patient happened to be extremely busy with medical staff doing their morning rounds. The lack of privacy wasnt conducive for pastoral counseling. However, in this brief moment with all the distraction I observed an unusual level of anxiety and restlessness in her demeanor. I had done enough hospital visitations to recognize that something was troubling her and concluded that under the circumstances it may be better to return at a more appropriate time. Early that evening I drove back to the hospital to spend time with her. We recalled the days activity, inquired about the doctors prognosis, the children, and so on. We prayed together and I offered her words of comfort. However, I was deeply moved by her tears and as I probed a little further I discovered her deep concern for the well being of her children. She knew the level of poverty faced by her parents and could anticipate the difficult time they would have taking care of the children. Overwhelmed and touched by her words, and moved by the pastors heart that compels love and care, I reached over her frail body riddled with visible signs of her affliction and drew her in my embrace. Together we cried for the pain this mother was experiencing and for her children. And how helpless and powerless I felt to do anything to heal her inner and outer afflictions. When I tucked her back in bed I said to her, Althea, I want you to know that my wife and I will help with the children, dont you worry! As I reached over and kissed her on the forehead I gently whispered in her ears, Althea you can go home now, the angels of the Lord are waiting for you. You have borne enough suffering so go home and take your rest! God has forgiven you because Gods love is greater than our weaknesses; go home to God knowing that you are Gods special child. The next morning I was greeted at the office with the news that Altheas parents had called earlier to say that she died some time during the night. I had shed 23
What question should we ask you that would highlight a particular experience or event in your life or ministry that has profoundly shaped your priesthood? Please ask and answer that question. Tell us of an experience in ministry that has served to impact your life as a disciple of the Great Commission. When I was rector of a large inner city parish in one of the dioceses I served a small percentage of the community was diagnosed with the HIV/AIDS epidemic; some were victims of drug addiction, recovering drug addicts, teenage mothers and victims of abuse of one kind or another. As with the scenario associated with most troubled inner city parishes the poverty level was very high and the ministry of the missional church invariably responds to what transpires in the community. I got to know Althea very well through frequent pastoral visits. She and her entire family were long-time
enough tears for Althea. The church family, as we had done so often, assisted with her burial, and from our limited income my wife and I, with children of our own, became surrogate parents and kept our promise to her. The Althea Factor is a classic reminder of the mission of the Church which pervades all strata of society, and interrupts every condition of humanity. Prejudice of any kind is incompatible with the Gospel! Archbishop Desmond Tutu points out in his book, God Has A Dream, One of the most blasphemous consequences of injustice and prejudice is that it can make a child of God doubt that he or she is a child of God. But no one is a stepchild of God. This pastoral encounter with grace was another poignant moment the Lord was using to enrich my priestly formation. Once again I was reminded of the importance of paying attention to the surroundings you minister in and discern the Spirits leading. You may be the last person someone has the opportunity to share the final moments of their earthly life. Again, the mission of Jesus is reinforced to be the servant Church to all. Reach out to all in their need, and make even the most downtrodden in society feel loved and cared for, particularly in a world that oftentimes could be extremely cold and callous to certain categories of people. Be an agent of Gods vision on the invaluable gift of every person!
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Current Position: Interim Rector, St. Peters, Rome, GA Canonical Residence: Diocese of Western Michigan Ordianed: Jun 14, 1982 in the Diocese of Southern Ohio by the Rt. Rev. William Black Biography: LaRae was born in Loup City, NE and grew up in Billings, MT. She has an M.Div from Virginia Theological Seminary. Ordained a deacon from the Diocese of Montana (1980) she moved to Covington, KY. There she served as an assistant chaplain at Childrens Hospital in Cincinnati, OH and assisting clergy to Trinity Church, Covington, KY. She was ordained priest in the Diocese of Southern Ohio (1982). In the Diocese of Atlanta she provided long term supply for two small parishes and, then, served seven years as Assistant to St. Pauls, Macon, GA. During her career as a priest in professional transitional ministry she has served fourteen parishes and one Cathedral in the Dioceses of Western Michigan, Michigan, Arkansas, Mississippi, West Tennessee, Lexington, and Atlanta. While serving these diverse parishes, she has gained experience in clergy wellness, parish systems and diocesan polity. LaRae has been the spiritual director for Happening and Cursillo. Her service on Diocesan Committees include Executive Committee, Companion Diocese Committee, Liturgy and Music Committee, Chair of the Status on Womens Ministry, Commission on Ministry and Alternate Deputy to General Convention. She is married to the Rev. C. Mark Rutenbar, and mother to two adult children, Libby and Michael. Education: MDiv. Virginia Theological Seminary, 1980 BS Psychology, Rocky Mountain College, 1976 Employment: 2011-Present, Interim, St. Peters, Rome, GA 2010-2011, Interim, Christ Church Cathedral, Lexington, KY 2008-2009, Interim, All Saints Episcopal, Tupelo, MI 1994-2006, Interim, Diocese of W. Michigan, Kalamazoo, MI 1986-1994, Assistant, St. Pauls Episcopal, Macon, GA 1982-1986, Supply, Diocese of Atlanta 1980-1982, Chaplain, Childrens Hospital, Cincinnati, OH
What excites you about being bishop of the Diocese of Lexington? Simply put, I am excited about serving the Diocese of Lexington as the VII Bishop of Lexington because I feel called by my Lord and love the people of the diocese. I have found this diocese to be traditional while at the same time being uniquely innovative. The parishes, as all main line denominations, have experienced some challenging circumstances. Rather than shrinking back in fear and drawing inward in a self-protective stance, the clergy and laity have looked at their situation and deemed it as an opportunity for growth. While continuing to look at what new thing God might be doing in their midst, the community of faith has been able to uphold the core values and traditions that make the Episcopal Church such a witness to the world around us 25
what a wonderful gift and exciting ministry to share. The Episcopal Church in the Diocese of Lexington is the alternative to a punitive and legalistic faith that is prevalent within our southern culture. The clergy, both new and experienced, share a kind of community that is meaningful and supportive of each other. As I have been placed in this process I am fully convinced that my Lord, Jesus, has placed me here at this time and in this place for mutual discernment. For if I am called to serve the Diocese we can be assured that God has acted and will be with us. Through Christ all things are possible and the possibilities for us will be endless.
What is your understanding of mission and how have you lived this understanding in your ministry? There is no plan B for mission and ministry within the church. When Christ ascended into the heavens he gave the great commission that enabled us to become the body of Christ in the world. We, the church, are the plan and it is our joy and responsibility to carry it forth. Mission begins as we are formed by the waters of baptism. Our baptismal covenant calls us, first and foremost, to be people of prayer, study and example to the world around us. This is where our mission begins and where it is continually focused and refocused. We are the very hands, mouths, hearts and feet of Christ in the world. Mission needs to be both a personal and community expectation. One cannot ask others to do what we are not willing to do ourselves. While I participate in larger ERD and Diocesan goals through my own ministry, I have expected all the congregations I have served (small or large) to be a people of mission: that is, prayer, action and service. I challenge myself and my congregation to listen to what God is calling us to do in the church and the world. If we listen, God will give us what we need to do the ministry we so passionately want to do. All mission work is relational, that is, individuals need to feel a connection with the ministry and each other. I knew a woman who dearly loved to visit our aging parishioners. There were also individuals from our parish who needed someone to check in on them, take 26
them to the doctor, visit with them or do some other simple task. As this woman and I talked about what God might be calling us to do, we created a group in the parish to begin a ministry that would (with some organization and intent) provide this kind of ministry. It has become a wonderful group that provides a ministry to seniors. It took seeing a need and knowing who had the resources to begin to meet the need and putting the two of those together. A young man noticed some of his classmates were going without food on the weekends, with support from his youth group and vestry he began back pack buddies. I am inspired by what youth does for mission and ministry! People become energized by being able to come to the aid of a need. It is amazing how much money any community can raise if there is an earthquake or other natural disaster that wipes out whole communities. Yet, we believe it is more difficult to fund and provide ministry to the poor and devastated that are always with us. As church leaders we assist in developing a vehicle to understand the need and then cooperate in developing a plan with some sort of measurable outcome. We need to work with people to understand and communicate the call of Christ to the church.
How have you implemented a project about which you were passionate, but to which others were resistant? What factors influenced any decision to either alter your initial vision and/or re-invigorate your commitment? Throughout my twenty years of ministry as a professional interim my goal has been to assist parishes as they face the inevitability of change. One of my passions is related to helping people live life in community and understand that not all change has to be heart wrenching or made up of winners and losers. While every congregation needs to deal with change, every congregation does this with a different style and approach. A particular parish had a difficult relationship with the diocese and several of its previous rectors. This had crystallized over the issue of an altar that was against a wall and not in the midst of the congregation. There were other churches in the diocese that had not placed their altars in the midst of the people, but for this congregation it was less about liturgical life and
more about conflict. Their standoff with the Diocese and their rectors was legendary! What I have found is that there is wisdom within each community and our job is to identify, listen to and harness that wisdom into action. I began by saying it was time for a peace treaty and that the altar needed to be brought out in the midst. This conflict was killing the energy in this congregation and I had heard a desire to move into a more positive and enjoyable ministry. There was major resistance, but, through education, understanding and listening to one another, the decision to move the altar was reached. I envisioned a creative and very fun project in which the parish was able to not only bring the altar out into the midst with very little disturbance to the community, but begin other projects as a partner with the diocese and the next rector. A person in the congregation owned a doll house shop and built houses to scale for individuals. He agreed to build a scale model of the inside of the church. We glued down everything that could not be moved (walls, pieces of marble, etc) and the rest we left for people to use their imagination in how we might move the altar, yet keep the beautiful and historical nature of the church. People began to have fun with the project and imagine other things that they never dreamed possible. They talked of creating a pre-school or an adult day care center by just moving a few walls here and there! My success in enlisting people to solve one problem began a vision of seeing their church and ministry in a whole new way. I have found that the best projects and vision dont come from me designing, promoting and carrying the project to the end. The best and most meaningful projects for the church come from understanding the need and eliciting from the congregation their wisdom and faith to reach the place where God is calling us to lead.
niece grew up in the parish and attended with her parents, however she and her parents had left the church over some issue. Now the ailing niece had moved in with the parents and lived in a town about 20 miles away. I told the woman that I would be happy to see them, but I would like her to come with me when I visited. She was reluctant to do this as she didnt want to seem pushy. I left it that I would call them and she gave me their phone number. Several weeks went by and the person again came to me and said she understood that I didnt want to visit them in their home, but, now the niece was in very serious condition and was in the local hospitalagain I said I would go, but felt they probably didnt want to see me or they would have called me. The next Sunday the woman came to me and said Dont bother trying to see my niece, she died last night! I could tell she was angry, hurt and felt abandoned by her priest. I felt embarrassed and guilty as charged. Now the question is what to do. Finally, I decided to call her. I told her I wanted to come by and see her. I thought I would be tossed out on my ordained ear, but to my surprise, she accepted my offer to visit. I told her that I had made a terrible mistake and that my lack of action had resulted in her niece not having the ministry of the church in her last moments. More than that, I knew that she had not received the comfort from her priest and church that she should have received. I told her I had excuses but the real problem is that I had not done what I said I would do and I had disappointed her, myself and my God. She listened and then she began to cry telling me how deeply she had cared for her niece and how hurt she had been by my lack of care. She also told me how much it meant to her for me to own up to the mistake I had made and how she understood that everyone makes mistakes. It was gracious and forgiving....something I felt unworthy to receive. That day I learned the responsibility of being a pastor and the importance of engaging myself and other people honestly and directly. I also realized the importance of offering a visit or contact even when we feel uncomfortable or shy with others. This may have been an opportunity for the parents to reconnect with their church. This womans honesty and grace has been a lesson, but also a gift I will always treasure. 27
Please share an account where you experienced failure in your ministry or life, and how did that experience impact your priesthood? Following a Sunday service a faithful member asked me to see her niece who had just been diagnosed with some form of cancer. She explained to me that her
sustained over the past year. My actions were merely the catalyst for them to express their feelings of loss Reflect on a situation in your life and/or ministry where you which had been stifled ever since the rector left under observed or experienced problematic behavior that invited your response. the pressure of the impending split in his parish. It is difficult for any one in crises to understand their own behavior and feelings with any sort of perspective and It is my vocation as a transitional specialist to look for situations in ministry where problematic behavior has I had compassion for this parish that had been through so much over the past few months. I publicly invited caused significant dissatisfaction within the parish. I was called to a parish which had undergone significant those who were upset with the recent events in the trauma. The parish was affected by the election of Bish- church to a meeting with me and the vestry. It was a risk that I could become the target, but, my evaluation op Robinson in 2003. The rector disagreed with the election and sided with those who were sympathetic to of the situation led me to believe this meeting would forming a breakaway church in the area. As plans were prove to be a healthy step in the right direction. Giving people an opportunity to voice their grief helps them being made for the breakaway church, the rector answered a call to become rector of an Episcopal Church with their anger. Certainly the conflict over my calling in another diocese. The rector left within two weeks of the organist to account was a central theme, but, the larger losses were identified and aired. Part and parcel his announcement and the group formed a breakaway of healing is allowing people to express their grief and church under the auspices of a Ugandan bishop. anger in a safe place with safe people. It was gratifying When I arrived the vestry felt that the parish had come for me to know that my work had borne some fruit. I served this parish for another six months, hired a new to a place in which they were ready to get on with the organist choirmaster and kept in relationship with business of being a healthy church and were ready those who had had the most volatile of feelings. The to move forward. However, I soon learned that was called rector is still there some 10 years later. not the situation. Not everyone sympathetic with the rector or the other group had left to attend the breakaway church. Some members had decided to stay and try to work things out. These individuals tried to keep Please share with us your experiences either as a participant or the less formal service going, but it was not working with the few people who were in attendance. They were program leader or assistant with Episcopal Church Camps and Conference Centers, particularly in ministry with youth and unhappy with the critical manner with which other members were talking about the former rector and the young adults. What did you value about these experiences? members of the group that had left. In the midst of this What was challenging? upheaval I was made aware of some troublesome beSome very formative experiences took place for me havior of the organist/choirmaster. He had weathered at a summer camp in the Diocese of Montana. I atthe storm but had become a source of antagonism. tended this camp from age eight to age eighteen and After a series of other incidents he resigned and I acoften served as a counselor, chaperone and advisor cepted the organist/choirmasters resignation without in my college years. It was a time that I could seek pause. Many sent e-mails, called me and wrote notes out positive role models, spend time with clergy in a that were vulgar and angry. Although it was difficult casual learning environment and be with other young to hear those words from my parishioners, I continued to talk with those upset and listened to their grief. people in a Christian community. I planned my summer around this event and grieved every time I had to Through my knowledge of parish systems and parish leave. My daughter continued as she attended summer experience I was confident this issue was larger than camp in the Diocese of Western Michigan. My son is the choir. It can be difficult in situations like these to remember that this conflict in the parish was not about the director of the nature center at an outdoor education facility in Wisconsin and consistently reminds me me, the organist or the choir. It was about a church of the importance of this experience. that had not yet grieved any of the losses that it had 28
In the course of my ordained ministry I have led and participated in youth and adult conferences at Camp Mikel (Atlanta), The Cathedral Domain, Kanuga and Western Michigan. It seems that whenever the diocesan budget became tight the diocesan camp and conference center was on the chopping block. In those dioceses that have had to succumb to economic reality it has been a significant loss and detrimental to the formation of Christian community and parish growth. Often, the loss of a diocesan facility has tried to be supplemented by renting another camp in order to respond to a significant need for Christians to gather in an atmosphere of renewal and peace. While this is definitely better than nothing, there is a different quality of experience and memory. A holy and consecrated space forms holy community for which there is no substitute. It has been gratifying to re-connect with adults with whom I have spent many hours when they were children or teens at various camps and conferences. Sometimes sitting on the porch at Camp Mikel in the rocking chairs and chatting about all sorts of faith and life events has had a profound effect on them. I am always humbled by these contacts as I know that something special happens at these gatherings that shape the youth and the adults who minister with them. During these events God works through all of us to renew, shape, form and send us forth into the world in which we live. For the smaller parish that does not attract a large youth involvement these experiences can be vital to for the continued involvement and interest in the church. The diocesan facility can be a place that can bring resources and people together for a meaningful experience of faith and ministry. Every parish that I have served has worked to support their young members by providing scholarships, transportation, counselors and chaperones because many of us have, also, had this important time of formation. Camp and conference centers require a lot of involvement if they are going to meet the needs of the parishes and groups within a diocese. In the current economic situation we have had to become creative about how we continue to provide this space and ministry. From 29
time to time facilities need modernization and always need upkeep. Facilities that are deemed not good enough for adults but OK for youth do not accurately portray our value of children and youth or their significance in the overall ministry of the church. It takes coordination and creative thought from parishes, youth, youth ministers and diocesan personnel in order to continually monitor aging cabins, roads and meeting areas. I feel passionate about making all of our holy spaces safe places. This takes consistent and diligent conversation, evaluation and policies in place. In one such camp that had a number of difficulties the camp was closed down for a season, re-invented and restructured with new energy. To this day I remember words of some wise conference directors who constantly reminded their volunteer and paid staff that the party is where the kids are. A Camp and Conference center is only as good as the people who are directing the action and ministry. Staff must be given appropriate guidance, resources and accountability to effectively provide the experiences that change lives and help to form our Christian community. In order for us to be diligent about the continuation of this vital ministry it is essential that the leaders of the church be present. It must be an expectation of the bishop and clergy that some involvement in the ministry of the camp and conference center will be supported by the diocese and the individual parishes.
What question should we ask you that would highlight a particular experience or event in your life or ministry that has profoundly shaped your priesthood? Please ask and answer that question. What experiences in the ordained ministry have formed you as a priest and how might those experiences assist your transition into the life and ministry of Bishop? In every community I have served I have had something to learn and something to do. After graduating from seminary I was an Assistant Chaplain at Childrens Hospital in Cincinnati. My two
areas of responsibility were the chronic disease unit and the emergency room. As I began to find my stride I realized that in order to be any good to the children or the families, I needed to be able to separate my own feelings of sadness and anger from those of the family, staff and children. This didnt mean that I didnt feel with them, weep with them or empathize with their pain and worry. But, when it came time to pray with them, rejoice with them, perform last rites for their child, give thanks for a miracle, hold a dying child or sit with a devastated medical resident I was able to be there for them and not become lost in my own thoughts and feelings. What a gift this has been for me as I have worked with parishes and clergy in crises. I would hope this ability would transfer well to working with parishes and clergy in crises, those trying to discern their identity and those in need of someone to listen to them. I also learned that some people who do pretty awful things are not, always, bad people; they have demonstrated very poor judgment and not been able to overcome their own past. It didnt help for the parents I sat with to feel judged or beratedthey were doing a pretty good job of that on their own. What I needed to do is to help them through the pain of having their child removed from custody, turn them toward whatever spiritual resources they may have had and consistently remind them of the boundary that had been set. What this gave me was an approach that I continue to use with those clergy and parishioners who may have broken the trust of parish, family, workplace or other institution. I am crystal clear that there are consequences for what they have done, but, I care about them and know that no one is beyond the reach of Gods love. Being involved in transitional ministry has meant while I dont have a permanent community of faith, I do have a very large transitional community of faith. I have learned different liturgical styles, different community languages and been able to see the work of God in all of these places in many different forms. So often a called rector may have served three or four places and they may have all been similar in style and content. I have been interim rector/dean of small, medium and large parishes/cathedrals; growing parishes and struggling parishes; High Church liturgy and Low Church liturgy; parishes having to deal with issues of broken 30
trust and parishes that are stable and functioning well. Rather than having a set image of what a church should be, I have let these diverse parishes speak to me, telling me their giftedness and their struggles. By not having an image of what a church should be and allowing the church to tell and show me who they are, I am confident this would be a good asset for a bishop who needs to visit many parishes and be many things to many diverse individuals and groups. Finally, I have worked in at least eight different dioceses with eight different leadership styles of lay leaders, clergy and bishops. Each one has given me a gift of understanding that I didnt have before I was present with them. I have learned how to love people who disagree with me, I have been encouraged to have a disciplined spiritual life, I have enjoyed the presence of other clergy who love their bishop, I have been shown how, with fear and trembling, to forge ahead even though it may have a personal cost, I have learned how to be tough as nails while maintaining my appropriate vulnerable side and I have learned how to repent and begin again when the diocese has lost a vision or a leader. As I look back and reflect on my experiences I can acknowledge that I have done some good things. This has brought me to this point where I am able to stand at a crossroads of sorts and gives me the courage to discern if God and a diocese is calling me to serve as Bishop in our church.
Current Position: Rector, St. Augustines-in-the-Woods, Freeland, WA Canonical Residence: Diocese of Olympia Ordained: Mar 17, 1982 in the Diocese of Indianapolis by the Rt. Rev. Edward W. Jones Biography: Nigel currently serves as rector of St. Augustines-in-thewoods Episcopal Church, Whidbey Island, WA in the Diocese of Olympia, where he shares his home with his wife Rachel (rector of Trinity Episcopal Church in Everett WA) and four animal companions: Toby (collie), Henry (Dachshund), and Devon and Samantha (snowshoe Siamese cats). Prior to 2000 he served for nineteen years in several rural and small town congregations in the Diocese of Indianapolis. Nigel is trained as a Holy Land pilgrimage leader, an Education for Ministry (EFM) mentor, a Godly Play teacher, and a Reconciliation Team member. He has served on many church, ecumenical, and secular boards and committees. He is currently the diocesan interfaith officer and the Episcopal representative to the Seattle University
(Jesuit) School of Ministry and Theology.
Nigel says of himself: I interpret my ministry through my baptismal promises. I have a collaborative style aimed at encouraging mutual empowerment. Worship is central in my life. Stewardship is the lens through which I understand Christian identity and practice. Nigel has won national awards for religious writing and stewardship, and state awards for photography. He enjoys a variety of hobbies, including reading, photography, writing and building construction. Education: 1972-1975 B.A., Combined Honors (M.C.L.); Biblical Studies and History; University College of North Wales, Bangor, Wales. 1975-1976 Diploma in Theology; (in the British educational system this two-year program was the equivalent of a three year B.A. in Theology; it is no longer offered), University of Birmingham, Birmingham, England. 1975-1977 Masters of Divinity; The Queens Theological College (Ecumenical: primarily Anglican and Methodist), Birmingham, England. Concurrent with above degree. 1977-1978 World Council of Churches Ecumenical Fellow; Ecumenical Fellowship Program, Graduate Theological Union, Berkeley, California. 1977-1978 Certificate of One Years Study; Church Divinity School of the Pacific (Episcopal), Berkeley, CA. 2000 Certification as a Godly Play teacher; Godly Play Institute, Indianapolis, IN. 2006 Holy Land Pilgrimage Leadership Training; led by Rev. Canon John Peterson, former dean, St. Georges College, Jerusalem; former Secretary General, Anglican communion; Canon, National Cathedral, Washington D.C., and Canon Iyad Qumri from Episcopal Diocese of Jerusalem who is a certified tour guide. 2008 Reconciliation Team training; Diocese of Los Angeles and Reconcilers 2008 Pastoral Leadership Program; Seattle University (Jesuit) 31
2009-Present Doctor of Ministry; San Francisco Theological Seminary (Presbyterian) (A.B.D.) 2009 Safeguarding Gods Childrencertified as a trainer for this program by TEC 2010 Education for Ministrycertified as a mentor for this program by Sewanee Employment: 1978-1979 Curate; Christ Church, West Wimbledon, London, England U.K., Diocese of Southwark. 1979-1981 Transitional Deacon; St. Marks Episcopal Church, Berkeley, California, Diocese of California. 1981-88 Associate Priest; Trinity Episcopal Church, Bloomington, Indiana, Diocese of Indianapolis. 1988-1989 Interim Rector; St. Johns Episcopal Church, Bedford, Indiana, Diocese of Indianapolis. 1989-1990 Interim Rector; St. Stephens Episcopal Church, New Harmony, Indiana, Diocese of Indianapolis. 1990-1991 Interim Rector; St. Johns Episcopal Church, Crawfordsville, Indiana, Diocese of Indianapolis. 1991-1994 Associate Priest; Trinity Episcopal Church, Bloomington, Indiana, Diocese of Indianapolis. 1994-2000 Vicar; All Saints Episcopal Church, Seymour Indiana, Diocese of Indianapolis. 2000-Present Rector; St. Augustines-in-the-Woods Episcopal Church, Freeland, Washington, Diocese of Olympia.
to mission on behalf of Jesus Christ. This is especially exciting because our missionary work makes such a positive difference in peoples lives. Im excited by the idea of being part of an Episcopal community that is so clearly walking in the footsteps of Jesus and Paul by offering a powerful alternative to attitudes of exclusion or prejudice. Im excited by the thought of working with Christians who understand that change is not only inevitable but assured by a God who has promised to make all things new. That promises a bright future for the Episcopal Church in eastern Kentucky. Im excited by the prospect of being in a state which spans the north/south divide. It is exactly the sort of place where reconciliation can be modeled, making it a bridge between differing North American cultures and forging relationships based on mutual respect and acceptance. Im excited by the great natural beauty of eastern Kentucky, and of the wonderful resource of the Cathedral Domain. These worldly treasures can help us all build up the treasures of the Spirit for all Gods Creation.
What is your understanding of mission and how have you lived this understanding in your ministry? If Christian faith is about anything it is about our embrace of a story: of the great unveiling of Ultimate Truth (David J. Bosch Transforming Mission p. 9) that we believe to be of universal import. For us the Ultimate Truth is about the life-changing transformation of the whole person and whole human community in response to the Jesus event. Our faith is more practice than belief, a way of living rather than the intellectual embrace of an idea. It is about working out the relational implications of God-in-Jesus in the world. Here we find the theological underpinnings for all we do and are as Christians. When we pay attention to this story we discover that mission was the fundamental expression of the life of 32
What excites you about being bishop of the Diocese of Lexington? Dear brothers and sisters in Christ, There are many things that excite me about the prospect of becoming your bishop: Im excited by the possibility of working with an Episcopal community that is marked with obvious warmth, vitality, and commitment. Im excited by the opportunity to share in community with those who understand their baptisms to be their authorization for ministry, taking seriously the call
the early Church, and that early Christian theology was mission theology. Understanding this reality puts the Church in its appropriate place: It is not that the Church of God has a mission in the world. It is that the God of mission has a church in the world. (Bosch 44). Mission, in other words, is not primarily an activity of the church, but an attribute of God. If we are not engaged in mission we are not The Church; our entire existence is to be characterized as missionary existence. Mission is, in effect, the whole church bringing the whole gospel into the whole world. Such an endeavor has both personal and corporate iterations. Personally I seek to live in a way that reflects Jesus call to live a life of compassionate loveto follow the traditional practices of prayer, alms-giving, worship, and service. Serving on the boards of non-profits can seem mundane but it is important, sacred work as important in its own way as the other things I do, such as volunteering to help build and repair houses, visiting the sick, elderly and home bound, and, in every way to acting out the Good News. None of these ways of living necessarily involve words; in fact I have sought to live by something St. Francis once said to some of his brothers: Go into that village and preach the gospel. If necessary, use words. Transformation for others is only possible if they see that transformation at work in meif they see a different way of living, a contrast way of living, a healthy and life-enhancing way of living in me. It is not about what I say, but who I am that is persuasive and thus when I think of mission I think of The Way that I have followed all my life rather than the more traditional understandings of mission (such as to convert, or to be philanthropic, or as a means to church growth). In my Christian ministry I have sought to live this Way. As a person called by the Church to lead I have also sought, through teaching and preaching, to bring this vision of mission to the communities I have served.
How have you implemented a project about which you were passionate, but to which others were resistant? What factors influenced any decision to either alter your initial vision and/or re-invigorate your commitment? When I arrived at St. Augustines in 2000 I immediately began to assess where the congregation was in its life-cycle. It quickly became apparent that the parish had entered the transitional identity stage (between pastoral and program). Loving the intimate experience that comes with pastoral-sized congregations, parishioners were (in my opinion) unconsciously refusing to engage in intentional planning and the subsequent implementation necessary for growth. Such growth was predicated on addressing a number of things including: Issues of authority and control, The need for a comprehensive Christian Formation program, Land issues and building space issues. Over the following years I sought to create a leadership team predicated on an understanding of ministry authorized by baptism; find the right person to develop our Christian formation program; raise money for land purchase, and encourage the exploration of building. Shared ministry lies at the heart of all of these things. It is often hard to break old stereotypes, and the one that describes ordained ministry as The ministry is hardest of all. I have found that a mixed economy of ministry (by no surprise the sort St. Paul describes has worked well for us!) has been very effective. Resistance came from several quarters. As in any congregation there are those who challenge leadership initiatives for purely personal reasons. Some disagree with a given direction for good and holy reasons. Others have a particular vision of institutional structure that is more focused on a chaplaincy model. The strongest challenges to the program of change I have described above came around the selection of a building plan and the method for funding the construction in February of 2010. A few parishioners 33
actively opposed the building plan proposed by the building committee and supported by the vestry and myself. My experience with Family Systems Theory and contemporary business leadership materialsas well as my commitment to the Pauline model of community led me to use a combination of tools in response: consensus-building; the congregation-wide distribution of as much information as possible about the advantages and disadvantages of proceedingand not proceeding; and the intensive training of a leadership team (the vestry) so that they were completely informed about the project, committed to it, and understood how to handle conflict and attempts at sabotage. I also used some of my own personal authority to push at critical moments. The building plan was presented clearly, comprehensively, and with compassion, leading to an 84% Lets do it vote by the entire congregation. We lost one member over the vote. We now reside in a brand new parochial complex with 9,000 additional square feet of space. We are growing in numbers. There is a real sense of vitality and enthusiasm.
in ordained ministry. I doubted my leadership abilities to guide the congregation through this challenge. I felt very alone. It was finally gifted to me that this was both a place of personal and leadership growth and an opportunity for me and St. Augustines. I/We could choose the dark side and live from an ultimately destructive pattern of behavior and relationship, or we could choose to journey together in the other direction. I concluded that while we were all faced with the choice I could only influence and change myself. My Lilly Endowment sabbatical, beginning within months, proved to be the vehicle for this change. The Sabbatical was to trace the spread of Christianity from Jerusalem to Canterbury. I had always said that I didnt feel the need to visit the Holy Land for my faith to be vital and real. While I still believe that this is true (must be true) for many Christians it became apparent to me very quickly as I began this journey that at this moment in my life I DID need to visit the Holy Land. It was a transformative experience for me (and I could fill many pages with the details!). The (brief) rest of the story is that both myself and my brothers and sisters chose to embrace the Light, and the last six years have been truly a wonderful, mutual journey.
As a result of the darkness I recognized I needed a spiritual director and a more intentional spiritual discipline. I have worked with a Jesuit Spiritual director now for five years and it has been a wonderful expePlease share an account where you experienced failure in rience. I now know I need the support of my brothers your ministry or life, and how did that experience impact your and sisters in Christ for my own health and well-being; priesthood? that I need to rely on them to share the load, and that I can rely on God to be there for me. I also learned the In 2005 the leadership of our congregation experienced need to be aware of my tendency to overwork from a sense of deep commitment. I learned how to avoid the some significant turmoil around the annual parish audit. A well-respected parishioner made claims about temptation of just doing it now because thats the easiest solution. I am better able to accept that responsiwhat he identified as poor financial practices within the leadership, including myself. A clear implication of bilities that others have agreed to shepherd may simply not get done at times, requiring methods of greater unethical behavior underpinned the claims. An outside audit by a firm of independent accountants work- mutual accountability within the process of empowering lay leadership. ing with our diocesan staff contradicted these claims, confirming that no funds were missing, and that our financial practices were quite normal. However, I was deeply hurt by these unfounded claims. I also felt that I had somehow failed as a priest in my pastoral ministry to this parishioner. I found myself unable to pray and began questioning whether or not I should continue 34
acknowledging the tensions this had created and our Reflect on a situation in your life and/or ministry where you desire to model reconciliation (conflict always exists in observed or experienced problematic behavior that invited any congregational systemhealthy congregations can your response. deal positively with it, unhealthy congregations can blow apart). I created a new concept in the parish of a Clergy In late 2010 our diocese advised our congregation of a new Church Insurance policy regarding counseling by Team, where the retired clergy and I meet weekly to seek ways to enhance congregational life and vitality. clergy. The policy stated that unless the clergy person We have worked to identify each others gifts, and then is a professionally trained and licensed counselor, any counseling with individuals should be limited to four the retired clergy have offered those gifts in particular and appropriate settings (a seminary liturgics profesto six sessions. We are fortunate to have four retired, sor, a N.T. professor, a professional hospital chaplain, non-stipendiary priests and one deacon active among us. It was obvious to me that our congregation needed and a long-time parish priest make quite a team). The a written policy. We should require, I said to our vestry, retired clergy on the team are responsible for one Sunthat all clergy, including myself, would acknowledge by day sermon a month. signature our intent to follow this policy. First, howWhen this phase of our response was concluded I ever, we needed to find out if any clergy person was engaged in personal and communal (vestry) reflection unintentionally violating C.I.s directive. One clergy around this incident (a sort of critical incident debriefperson was doing this. He said he had been counseling). A number of things became clear: ing an individual weekly for over a year. And so, in a formal meeting with me and our wardens, we advised him that he needed to end this counseling relationship The wardens and I realized we could have chosen to bring his practice into line with diocesan policy and a less institutional way of sharing the information with the clergy person. While we thought the request refer the individual to a professional. routine and reasonable the cleric did not, and we were thus unprepared for the disagreement that followed. The clergy person disagreed, expressing the feeling When I charted the interaction I realized I had that we were not handling the situation correctly and leaving before we had completed our conversation. The not identified all the sources of pressure on me, conwardens and I agreed that this was not the way we had sequently I was more directive than collegial. While as rector it is my responsibility to ensure my parish is hoped this interaction would go and determined that protected from inappropriate behavior by retired clerwe needed to take further action. gy I need also to be responsive to the circumstances of the person with whom I am working. In concert with wardens and vestry I took the follow The vestry and I learned that in this day and age ing action: communication trumps governance. Whoever controls the narrative of events controls the reality. Whoever I initiated contact with the clergy person, seeking to explain why we were doing what we were doing and acts first almost always controls the narrative of events. inviting his participation in a conversation designed The ultimate result was highly positive. The clergy to clarify for him the importance of compliance while team has been very successfulthe more so, in fact, by also making it clear that we valued his ministry. the inclusion of the clergy person mentioned above I worked with the wardens to produce a formal and were in an even better place than before. document based on C.I.s directive that required all clergy to sign, thus acknowledging they would comply with the contents. I invited the clergy person to share with me one Sundays announcements, jointly describing the policy to our congregation and at the same time mutually 35
Please share with us your experiences either as a participant or program leader or assistant with Episcopal Church Camps and Conference Centers, particularly in ministry with youth and young adults. What did you value about these experiences? What was challenging? My experience of Episcopal Church Camps and Conference Centers reflect the three dioceses where I have served: California, Indianapolis, and Olympia. In California the main camp was St. Dorothys Rest in the redwoods north of Marin Countya glorious place for retreats that even thirty-five years later I still remember with great fondness.
channel that energy in positive ways! Happenings, in particular, are good at doing just this. In the Diocese of Olympia there are two facilities: Camp Huston in the foothills of the Cascades, and St. Andrews House on the Hood Canal on the Olympic Peninsula. The former is a camp and conference center, the latter more of a retreat center. In both Indianapolis and Olympia I have taken advantage of our camps and the retreat center for vestry retreats, Commission on Ministry working sessions, Clergy Association gatherings, and simply as a place to go for rest and refreshment.
In addition to the use value, I believe that a camp setting offers an opportunity for daily study in a way not In Indianapolis the Camp and Conference Center is typically experienced in the local church. It is possible Waycrossa truly remarkable place in Brown County with state-of-the-art conference facilities and camping to provide an uninterrupted experience of Christian cabins. In my time in that diocese I served as an on-site community that easily includes bible study, daily worship, and fellowship that really aids in individual and chaplain, which was a wonderful way to spend time community formation. interacting with young folk in a truly majestic setting. The other experience I had at Waycross was as a co-leader of a Happening event. I designed some of the programming for this Happeninga sort of Easter Egg Hunt where various objects important to Episcopalians were hidden in- and out-side (a bible, a Book of Common Prayer, a hymnal, a votive candle, copies of historical documents and so on). I then invited the kids to look for these objects, telling them that once they had found an object they were done and were to return to our gathering space. When all were gathered back together the individuals who found the items were assigned to separate small groups, with the instruction for the group to come up with a brief presentation on what they had found. I then added one of the support staff to each group to offer any appropriate advice. Then we got back together to listen to each groups presentation. I also participated as a team member in other Happenings. I found these events to be joyful and energizing. Any time you get a group of young folk together you almost always get huge amounts of energy; the trick is to 36 For me as a young person, growing up in the English church, there was no similar experience available, and so my reflections around young people are based on observing them: Life-long friendships begin in Episcopal camp settings. Personal confidence building is encouraged through completing tasks as part of a team. Camps are wonderful places to encounter the natural world and come to value it, and thus to learn an important foundation in environmental stewardship. Most importantly, camps are places that encourage encounters with God. The major challenge for me was carving out time to participate in events that might not appear productive. To be a chaplain for a week is to be away from the parish for a week, and the demands of parish ministry are such that theres always a price to pay. Working with young people is also challengingdifferent generations value different things. One has to be completely authentic, willing to be embarrassed, and
unafraid to admit one doesnt know all the answers. Kids sniff out a phony instantly. A major general challenge is finances. How do we maintain our camps, pay salaries, and yet make the camps affordable enough that they are used by members of our diocese? In Olympia it requires making the camps and conference centers attractive to non-Episcopal users. Challenges are positive things; they help us focus on what is important and on where we need to go next. Personally some of my strongest memories from each of my dioceses are of my time at the camps and conference centers, which leaves me wanting to preserve and enhance them for future generationsthey are truly vital resources.
I quickly realized that the Baptismal Covenant was a game changer for my life as a follower of Jesus, and for the ecclesiology of the Episcopal Church. If we honor the Covenant, we will be different, as individuals and as a Church. As a biblical scholar with a great fondness for St. Paul I was quite familiar with Pauls Body metaphor in 1 Corinthians 12 and Romans 12. When the Baptismal Covenant is seen in concert with Pauls Body metaphor, and both are applied to our ecclesiology, we are offered a significantly more inclusive and comprehensive vision of what it means to be church. In this vision, there are differences in function but not in the importance of those functions; all the Baptized are ministers, and The Ministry is that of the Baptized, not only that of the Ordained. This is not, I realized, to reduce the significance, importance, and value of orders but to increase the significance, importance, and value of baptism. The Ordained are servants of the Baptized (but only, I should add, if the Baptized also recognize themselves to be servants of the Ordained we are, after all, all servants of our Lord, there are no masters except Jesus). My ordained ministry has been predicated on this understanding of baptism and the Baptismal Covenant. My priestly identity is very important to me because my baptismal identity is important to me, the former being derivative of the latter. Consequently, the only certificate on my office wall is my baptismal certificate. When chair of the Commission on Ministry in the Diocese of Indianapolis I invited a focus on the ministry of the baptized as a parallel to the focus on the ministry of the ordained, which had, until then, consumed all of the Commissions work. I visited the Diocese of Northern Michigan and familiarized myself with its focus on Total Common Ministry, subsequently encouraging Indianapolis to educate itself in the dos and donts of such a model. In my eleven years at St. Augustines I have similarly focused on developing and supporting a vision of ministry authored by baptismit is partly this focus, I believe, that has led to a growth in the congregation and in congregational leadership. 37
What question should we ask you that would highlight a particular experience or event in your life or ministry that has profoundly shaped your priesthood? Please ask and answer that question. The question is: What lies at the heart of your Christian identity and why is it important for us in the Diocese of Lexington? The answer is the Baptismal Covenant. When I arrived from England at CDSP in the Fall of 1977 the Book of Common Prayer was one year old, and still required approval by the 1979 General Convention. In the Church of England liturgical revision was a few years behind, and so I was familiar with individual booklets of Series III services, much like the Zebra Book. Here, however, was the finished article. Much in the BCP was, as you would expect, very familiar to a person coming from another Anglican province. However, there was one thing in the BCP that was unlike anything I had ever encountered beforethe Baptismal Covenant. The Church of England had nothing like itand would be remarkably subversive in such a socially stratified, hierarchical culture.
I believe that we as Episcopalians have not fully understood exactly how radical the Baptismal Covenant is, nor appreciated how valuable it will be for our future. A quick historical reflection is germane: The Eastern Churchstretching from Jerusalem to Tokyodied so thoroughly in the 13th Century that today few outside of academe are even aware of its original existence or its thousand years of lively vitality. At its heart this Eastern collapse can be seen as the direct the result of [a failure] to understand the concept of transiencethe fact that political [and social and economic] arrangements and allegiances are seldom lasting, however permanent they may seem at a given time. (Phillip Jenkins, The Lost History of Christianity 11). We are seeing that impermanence in our own day and we must respond to it. In fact, we are living in a time of great change, an Axial Period (Carl Jaspers The origin and goal of history 22), a time which represents both a challenge to and an opportunity for the Church. The old hierarchical ecclesiology is not well-suited to this new world we are entering. A more horizontal, less vertical institutional model is necessary: the Baptismal Covenant is our guide in this brave new world. I believe we must embrace it, or we too could die. The implications for the life of the people who make up the Diocese of Lexington are clear. We must embrace a more horizontal model of institution, and be open to a new vision of leadership and of church that is willing to risk, to embrace new paradigms, and focus on mission and ministry rather than buildings and institution structures.
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Candidates for the Seventh Bishop of the Diocese of Lexington

Candidates for the Seventh Bishop of the Diocese of Lexington

The Very Rev. Dr. Douglas Hahn

Rector, St. Thomas, Columbus, GA and Diocesan Convocation Dean

The Rt. Rev. Santosh Marray

The Rev. LaRae Rutenbar

The Rev. Nigel Taber-Hamilton

Rector, St. Augustines-in-the-Woods, Freeland, WA

Candidates for the Seventh Bishop of Lexington

The Rev. Ronald Abrams

Candidates for the Seventh Bishop of Lexington

The Rev. Ronald Abrams

Candidates for the Seventh Bishop of Lexington

The Rev. Ronald Abrams

Candidates for the Seventh Bishop of Lexington

The Rev. Ronald Abrams

Candidates for the Seventh Bishop of Lexington

The Rev. Ronald Abrams

Candidates for the Seventh Bishop of Lexington

The Rev. Ronald Abrams

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Very Rev. Dr. Douglas Hahn

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rt. Rev. Santosh Marray

Candidates for the Seventh Bishop of Lexington

The Rev. LaRae Rutenbar

Candidates for the Seventh Bishop of Lexington

The Rev. LaRae Rutenbar

Candidates for the Seventh Bishop of Lexington

The Rev. LaRae Rutenbar

Candidates for the Seventh Bishop of Lexington

The Rev. LaRae Rutenbar

Candidates for the Seventh Bishop of Lexington

The Rev. LaRae Rutenbar

Candidates for the Seventh Bishop of Lexington

The Rev. LaRae Rutenbar