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From the Rector Dear Friends, The hype that has surrounded Mel Gibson's movie, The Passion of the Christ, has raised several issues, including the perceived anti-Semitism of the Gospels. In John's Gospel, for example, "the Jews" are portrayed as Jesus' enemies. They persecute him (5:16); they misinterpret him (8:22); they try to stone him (8:59); they take the initiative in arresting him and having him crucified (18:12 and 19:12). Since John's account of the passion is the one always read at the Good Friday liturgy and since John's use of the term "the Jews" is so much more pronounced than the other gospels (over 70 times in contrast to 5 or 6 times each in Matthew, Mark, and Luke), I want to say a word about how we are to understand John's use of this term. Scholars assert that we should not consider the term "the Jews" to refer to the Jewish people in general. For example, the parents of the man born blind in chapter nine are afraid of "the Jews," but they themselves are clearly Jews (as, of course, are the Gospel writers, all the early Christians, and Jesus himself). The Rev. Raymond Brown points out that the expression is often used interchangeably with the Jewish religious authorities. He contends that, when we hear the words "the Jews" in John's gospel, we should understand "the Jewish religious leaders who did not believe in Jesus." Robert Kysar, while accepting Brown's assertion, suggests an even broader meaning of the term. "The Jews," he writes, "are stylized types of those who reject Christ," not a specific ethnic group at all. He offers the analogy of mystery stories where the private investigator always appears brilliant in contrast to the dull, plodding police. The author does not present the police as distinct characters, but only as foils in contrast to the hero. In a similar way, Kysar declares, John is interested in "the Jews" only as "types of unbelief." They function only to allow John to communicate clearly about Jesus as the Christ. Just as we do not regard the author of the private detective story as anti-police or anti-establishment, so, Kysar concludes, we should not think of John as anti-Semitic. We must keep in mind that all of the Gospels were written down 35 to 70 years after Jesus died and rose again. Earlier friendly relations between Christians and Jews who did not accept Jesus as the Messiah had broken down to such an extent that the Christians were expelled from the synagogues. The local Christians thought of the local Jews as hostile, and that opposition was reflected in the Gospel accounts as they were written down. But that does not mean that when we read scripture two thousand years later, we are to understand that all Jews were responsible for Jesus' death or somehow deserve persecution. That is not what John and the other Gospel writers were trying to say. Rather we are to respect Jews as a people of faith and in their unique role as God's chosen people. - Stephen Vestry Actions - February 19, 2004 At its February meeting, the vestry:
Vestry Elections Vestry elections were held on March 14 and the following people were elected to serve three-year terms, beginning at the vestry retreat, May 21-22: Chris Bowes, Jim Crow, Steve Lackey, Mary Schoenfeld. Thanks are due to all who participated in the election process. Care Team Ministry Mike Shea Care teams are not exclusive to Christian churches. There are many care teams operated by other religions and by secular organizations like labor unions or even communities of just like-minded persons. But for the Christian, care teams have a special role. Jesus demands love and self-sacrifice. He calls upon us to love and help one another. It is the cornerstone of living a Christian life. We hear it from the pulpit and we read it in the Bible. In the Gospel according to Matthew, Jesus gives examples of that love saying, "in as much as you have done it unto the least of my bretheren, you have done it unto me." Paul in his Epistle to the Romans explains that the love of God is accomplished through love of neighbor. And in the Gospel according to John, Jesus exhorts us "to love one another as I have loved you." In recent times it could be said Mother Teresa operated the ultimate care team. Care teams continue the Christian tradition of communities of care. Along with other ministries such as the Parish Visitors, Habitat for Humanity and Good Samaritans( just to name a few), Care Teams at the Chapel of the Cross, offer us an opportunity to more fully live our Christian lives. The Church is the Body of Christ, it is the community of God's people. The care team gives us, as church members, a way to do more than make a financial contribution and listen to a sermon. It is an opportunity to get off our knees and put our faith into action, beginning with our fellow parishioners. It is a good and safe place to begin an introduction to serving and caring for others as ourselves. The Chapel of the Cross care teams are structured to provide practical assistance to members in need. They center on helping those parishioners who are increasingly dependent because of illness or aging. In addition, one care team provides and serves dinner monthly to residents at the Orange County AIDS residence. Our care teams offer structure for those who may be unsure of how to proceed to help others. No special skills are required. Our teams offer flexibility, accepting whatever time and talents the member is willing to give. One person may be skilled at making minor home repairs, another may be a good listener providing emotional and spiritual support, another may be able to assist in buying groceries. All work is valued, utilized, and appreciated. It helps humanize life in in a Christian context in what frequently seems an increasingly depersonalized experience. Our care teams also offer direct benefit to the caregiver. They provide an increased sense of community by introducing parishioners to each other in a joint effort to help another member in need. They also offer the opportunity for church members to introduce themselves to some of our oldest parishioners. It honors them. And it allows direct help to those finishing their earthly life who will soon be meeting Christ. The care team is a wonderful opportunity for parishioners to become involved in the essence of Christian life in a meaningful way. Isn't this what being a Christian is supposed to be about? Caring about and for others in the name of God. If you are interested in joining a care team or know of a parishioner who might benefit from care team help, contact the Rev. Vicky Jamieson-Drake. Reflections by Care Team Members As clergy liaison for the parish's care team ministry, the Rev. Victoria Jamieson-Drake asked members of several care teams to write brief reflections on what serving on these teams has meant to them. Here are a few of their thoughts. Our care team became close as together we provided truly personalized service to one person, meeting many of her needs without any one of us feeling it to be a burden. As coordinator of the team, I knew the kind of service each was giving and helped arrange times for visits to meet specific needs so that no one team member felt a burden. Some team members developed close relationships with the person being served, and I felt that all team members developed a closer relationship with one another through team meetings, e-mail, and phone. The experience made me feel I would love to work again with the same team to serve another parishioner. Judy Watkins The care team has given me a sense of peace. My friends show determination, hope, and tranquility at this point in their journey that refuses to be diminished by illness or frailty. Their positive outlook and good humor in the face of illness is inspirational and makes me more thankful for the blessings of good health and, I hope, time. Larry Logan I found being a member of a care team quite like being a Stephen minister with the difference being that I was not the sole caregiver. However, my experience was similar in that I was visiting an individual whose quality of life was not very good due mainly to chronic debilitating illness. Overall, it was a positive experience. The care receiver was an interesting man who appreciated my coming and we had some good conversations. There was not too much else I could do for him but I have to believe that my being there made a difference. Larry Hart Working with a person in the last stage of life is an honor and a privilege. Through this work, I came to value my own life and that of others in a new way, and for that experience I will always be grateful. Bob Millikan Phyllis Tickle at the Summit Conference Center Phyllis Tickle, considered an authority of religion in America, is an author of essays, articles, and books. Her more notable works include The Divine Hours, a series of contemporary prayer manuals, and The Shaping of a Life, a memoir of the life of prayer. She is a member of an Episcopal church in Tennessee. She will lead a three-part lecture on our common church history with some thoughts for the future on Friday, April 23 and Saturday, April 24 at the Summit. The Summit is located in Brown Summit, NC, about 70 minutes or 60 miles from Chapel Hill. The Spiritual Life Committee plans to provide rides and carpools from the Chapel of the Cross. Deadline for registration at the Summit is April 19. Cost for the conference: overnight accommodations with Roommate $75; Overnight with Private room $95; Commuter $50. For more information please contact Lisa McHenry at 336-342-6163 or summit_lisa@yahoo.com. Please contact Vicky Jameson-Drake or Trenna Corey if you are interested in being part of the Chapel of the Cross contingent. Christian Education Offerings Holy Week Labyrinth Walk The Chapel of the Cross, University Presbyterian, University Methodist, Orange Methodist, Carrboro Methodist, Holy Family, Church of Reconciliation, and Binkley Baptist churches are sponsoring a labyrinth walk throughout Holy Week. The labyrinth, patterned after the famous 11-circuit one at Chartres Cathedral in France, will be on the sanctuary floor at Binkley Baptist, located at the intersection of 15-501 and Willow Drive, adjacent to University Mall, from Sunday, April 4, through mid-day on Good Friday, April 9. The winding path that today is walked in prayer and meditation dates back to the 12th century European cathedrals, particularly in France and Italy. In its earliest use, the labyrinth was walked as a pilgrimage and/or for repentance. As a pilgrimage it was a questing, searching journey with the hope of becoming closer to God. Sometimes this 11-circuit labyrinth would serve as a substitute for an actual pilgrimage to Jerusalem. There will be two introductions to the labyrinth during adult education (10:20 - 11:05) on Sundays, March 21 and 28. The hours the labyrinth will be open to the public are: Sunday, April 4 Youth Walk 4:00 p.m. - 8:00 p.m. Monday, April 5 6:30 a.m. - 8:30 p.m. Tuesday, April 6 6:30 a.m. - 8:30 p.m. (4:00 p.m.-6:00 p.m. Children's Walk with Orientation Sessions at 4:00 p.m. & 5:00 p.m.) Wednesday, April 7 6:30 a.m. - 5:30 p.m. Thursday, April 8 6:30 a.m. - 8:30 p.m. Friday, April 9 6:30 a.m. - 3:00 p.m. with Service around the Labyrinth from noon - 1:00 p.m. Bring or wear socks for walking. A love offering will be received to help with the cost. 2003-2004 Ethics Series Concludes Dr. Harmon L. Smith will conclude the Ethics Series on Monday evening, April 5, at 7:30, in the chapel. He will address medical ethics. Dr. Smith, Emeritus Professor of Moral Theology in the Divinity School of Duke University, joined the faculty in 1962. In 1974 he received joint appointments to the medical faculty as Professor of Community and Family Medicine. He is an Episcopal priest, canonically resident in the Diocese of North Carolina, and a member of the Diocesan Ecumenical Commission. Formerly a Priest Associate of St. Philip's Church, Durham, he is currently Vicar of St. Mark's Church, Roxboro. His teaching and research were principally in the fields of Christian ethics and medical ethics. He is the author of several volumes and has been a frequent contributor to religious, scientific, and medical publications. Having delivered numerous named lectureships, Dr. Smith has lectured in both America and Europe at more than 200 colleges and universities and in more than 100 medical schools and hospitals. Celtic Spirituality April 21, 28, May 4: Tuesday Evenings Adult Education "That I might search all books and from their chart, Find my soul's calm!" St. Columba's "Song of Exile"
The ancient Celts believed in the communion of all living things and sought harmony between nature and the human soul. Emphasis was placed on the essential goodness of creation and of humanity made in the image of God. Rev. Frances Olson will lead a 3 session series on Celtic Spirituality on Tuesday evenings from 7:30 - 9:00 April 21, 28 and May 4. Rev. Olson is a retired Presbyterian minister who lives in Fearrington. She has traveled in Scotland and worked with J. Philip Newell, former warden of Iona Abbey in the Western Isles of Scotland, who is an internationally acclaimed author and scholar living in Edinburgh. Join us as we learn more about the Celtic Spirit. Lenten Offering: "Journey to Jerusalem" The special offering for the Lenten season has been designated for children and youth programs in the Diocese of Jerusalem. As Jesus entered the city for the Passover celebration for the last time, we are told in Luke's gospel: "As he came near and saw the city, he wept over it, saying, 'If you, even you, had only recognized on this day the things that make for peace!'" (Luke 19: 41-42a, NRSV) Can we imagine that God looks down on Jerusalem today and grieves with similar words? Our brothers and sisters in Christ face challenges and struggles each day in the land we refer to as holy. They are well acquainted with the consequences of violence and oppression. There are faithful and courageous people working for peace both in Jerusalem and throughout the world, sharing in the work of a just peace. Our national church, individual parishes, and many dioceses provide support through education, prayer, and action. This holy season of Lent, is there a more appropriate way to journey toward Jerusalem than to emphasize through education, prayer, and action the bridge between us? Children and youth throughout the Church School are collecting money to support such programs in the Holy Land like the St. George's Cathedral day camp program, the food and medical clinic at Ahli Hospital in Gaza, the Savior School in Zarqa, and the School Book Program in Amman. If you would like to make a contribution, please use coin banks, coin folders (found in the dining room at the Jerusalem display), or indicate a special offering for Lent on contributions. For additional information, refer to the poster in the dining room or talk directly with Gretchen Jordan. A Heart for Mission Vacation Church School 2004 June 14 - 18 has been set as the week for our Vacation Church School program. Each morning from 9:00 to noon, children 4 years of age (4 by October 15, 2004) through 5th graders, will gather to put into action Matthew 25: "Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you visited me." A special emphasis for developing a heart for mission will be our support, assistance, and care for the homeless in our midst. The Chapel of the Cross will provide overnight housing and breakfast for up to 24 homeless people in Chapel Hill from July 19 - 31, while the Inter-Faith Council shelter is under renovation. This is a great opportunity for our children, youth, and adults to learn more about how we can respond to Matthew 25 right here at home. Registration forms for VCS are available in the parish office. Youth and adult volunteers are needed to help in all areas for as little as one morning during the week. Call Gretchen Jordan at 929-2193, Ext. 27. Liturgical Observance of Holy Week at the Chapel of the Cross Van Quinn, Organist and Choirmaster "...in your tender love for the human race you sent your Son our Savior Jesus Christ to take upon him our nature, and to suffer death upon the cross, giving us the example of his great humility: mercifully grant that we may walk in the way of his suffering, and also share in his resurrection..." The Collect for Palm Sunday The historical origins of Holy Week are obscure, but we do know from the first-hand reports of a 4th century Spanish nun named Etheria (Egeria) that special liturgies were enacted throughout the week before Easter in Jerusalem and the surrounding area. Processions, vigils, and masses took place at the traditional sites associated with the biblical accounts of the last week of Jesus' life, beginning with Palm Sunday. By the middle of the fifth century Palm Sunday and separate Good Friday services were held throughout Christendom. Over the centuries the special liturgies, dramatizations, and musical expressions of these essential mysteries of our faith evolved into the most profound and soulful known expressions of the human religious experience. The power of these liturgical observances lies in the theological depth and beauty of the realities themselves as well as in their inherently dramatic nature: conflicting theological realties impinging upon one another with the believer caught in the middle; colorful and compelling characters with whom to identify or repudiate; universal themes of truth in conflict with error, light with darkness, good with evil; universal experiences of betrayal, abandonment, injustice, compassion, redemptive suffering; the staggering concreteness of the once and for all event of God's redemption of the world through the passion and resurrection of his Son. There is much to quicken the imagination, boggle the mind, stir the soul, and create an existential crisis that requires the penitence, commitment, and active participation of the believer. Our observance of Holy Week at the Chapel of the Cross encompasses much of the theological, liturgical, and musical richness of these ancient traditions of the Church. The realities of Holy Week constitute a single theological, liturgical, and spiritual whole. Every part informs and shapes the meaning of every other part, and the whole is infinitely more than the sum of these parts. To miss any of it is to have only part of the story and, accordingly, a truncated experience of the essential mysteries of our faith. Here follows a brief description of our services. Palm Sunday (Palmarum, or "The Sunday of the Passion"). April 4 This Eucharistic liturgy is theologically complex and personally compelling because it casts the worshipper as a member of the crowd which both acclaims Jesus as the Messiah on Sunday and demands his death on Friday. The Liturgy of the Palms calls us to a week in which "we enter with joy upon the contemplation of those mighty acts whereby you have given us life and immortality." A gospel account of the first Palm Sunday is read, the palms are blessed, and the meaning of the event and its symbols is laid out in a prayer. The blessed palms are distributed while the traditional anthem "Blessed is he who comes in the name of the Lord. Hosanna in the highest" is recited or sung by one of our choirs (at 9:00, 11:15, 5:15). Then follows a procession with palms during the singing of "All glory, laud, and honor," a hymn composed in the 9th century for the Procession of Palms. The mood of the liturgy changes dramatically with a reading from Isaiah, the recitation or singing of Psalm 22 ("My God, my God, why hast thou forsaken me?"), and the reading of the great Christological hymn from St. Paul's Epistle to the Phillipians. In this passage St. Paul celebrates the divine kenosis (self-emptying) through which the Son of God takes the form of a servant and becomes obedient even to the point of death on a cross. The most dramatic part of the service (at 9:00 and 11:15) is the singing of the passion narrative from one of the Synoptic Gospels (Luke this year), by three soloists and the choir and congregation. The music is a very ancient plainsong (or Gregorian) chant "tone" reserved in church tradition only for the singing of the passion. In addition to active, prayerful listening to the Evangelist, Christus, and the tenor who sings the parts of all the other actors in the drama, the congregation sings the part of the crowd, stands reverently at the words "And when they came to the place called The Skull...," and maintains a moment of silence before the Evangelist launches into the harrowing account of the aftermath of Jesus' death. After the Passion Gospel the congregation sings "Ah, Holy Jesus, how hast thou offended," a meditation in which the believer acknowledges that the whole of Jesus life and mission was undertaken for him, yet he himself betrayed and crucified the Son of God. Palm Sunday services are long, but the drama and beauty of the liturgy carries people through. An abbreviated version of the Passion narrative is sung at 9:00. The crosses in church and chapel are veiled in red as a kind of symbolic shroud. Wednesday. April 7 Although it is not a liturgy, the "Bach's Lunch" noontime recital on the Wednesday of Holy Week will present a special spiritual opportunity this year. Giovanni Battista Pergolesi's famous Stabat Mater will be sung by soprano Molly Quinn and counter-tenor Jonathan Hiam, accompanied by a string quartet and organ. One of the all time best-loved musical commentaries on the passion, this dramatic work recounts the passion from the standpoint of the Virgin Mary's experience. The rather emotional text is a Medieval "sequence" hymn and the musical setting is from the 18th century. The Paschal Triduum (Maundy Thursday, Good Friday, Holy Saturday, Easter Day) This unified sequence of holy days begins at sundown on Thursday, and ends at sundown on Easter Sunday. The word "Paschal" is derived from the Hebrew word for Passover but also has long-associations with the Greek and Latin words for suffering. The liturgies of the Triduum focus on the Eucharist as the Lord's Passover meal, on the redemptive death of Jesus which makes possible the new life of faith, on the sacrament of baptism through we are incorporated into the death and resurrection of Jesus and made members of his Body, and on the historical resurrection of Jesus - the new Passover, the "spring of souls today" as Christ "bursts his prison." Maundy Thursday. April 8. The power of this beautiful service lies in the layering of conflicting realities that impinge dramatically on one another. The church is at its most beautiful with white hangings, flowers, and veils on the crosses. The Gloria in excelsis is sung in honor of the institution of the Eucharist during Jesus' last supper (a Passover seder meal with his disciples). The first striking departure from the familiar reality of the Eucharistic liturgy is the ritual in which clergy and congregation reenact that stunning moment when Jesus washed the feet of his disciples, embodying his new commandment of love, a unique Johannine departure from the Synoptic view of the Last Supper as the first Eucharist.The word "Maundy" is derived from the Latin mandatum, the first word of the traditional chants which accompany the foot washing ritual (Mandatum novum, "A new commandment give I unto you, that you love one another as I have loved you.") At the conclusion of the traditional plainsong chants the choir sings 20th century composer Maurice Duruflé's motet based on the plainsong hymn Ubi caritas: "Where charity and love are, there is God." After the Eucharist there is a systematic stripping of the altar and removal of all liturgical and decorative items form the chancel by members of the altar guild and clergy. This signifies the stripping of Christ before his crucifixion and the separation of Christ from his members, ie. the church. This is carried out in silence with deep reverence as the lights in the church are slowly dimmed to near darkness. After the rector has veiled the altar cross in black, the choir and congregation leave the church in silence. Many people remain to pray until the church is closed at 11:00 p.m., a way of honoring the ancient tradition of an all-night vigil before Good Friday. Good Friday. (April 10) "The Three Hours," a service lasting from 12:00 noon until 3:00 p.m., the approximate time Jesus spent on the cross, has long been a tradition. The proper liturgy for Good Friday, however, only lasts about one hour and cannot be spread over the three hour period without losing its structure and diminishing its spiritual impact. We have settled into a pattern of three one-hour services which can be experienced individually but, taken together, provide a sweeping and comprehensive context for watching with Our Lord in his passion. The first hour follows the rite for Morning Prayer and includes a sermon. The second hour involves a less linear and discursive approach, with expanded use of music. This year we will again alternate scriptural and other readings with pieces of music for choir, soloists, and organ, along with an expanded role for silence. The third hour follows the prayer book liturgy, and contains elements that Etheria would recognize. Powerful readings set the stage for a participatory reading of the passion narrative from the Gospel of John. The worshipper encounters a different side of Jesus than that presented in the Synoptics on Palm Sunday. The Johannine Jesus is eternal and pre-exists this world. In his omniscience he knows that he has come from above and will return to his father. He is not a victim at the expense of others. He lays down his life and knows with certainty that he will take it up again. While there is, of course, a fierce struggle against the forces of darkness and deep pathos in this passion, there is no element of suspense. Jesus has already conquered the world, and in the words of the hymn Vexilla Regis, "God is reigning from the tree." After a set of very powerful prayers (The Solemn Collects) and Anthems, a wooden cross is carried into the church while the choir sings the ancient words of the Trisagion in alternate Greek and Latin phrases: "Holy God, holy and immortal, have mercy upon us." The Pange ligua ("Sing, my tongue, the glorious battle"), one of only two hymns mentioned by name in the Book of Common Prayer. After the final prayer the bell tolls 33 times, after which the congregation leaves the barren church in silence. "The Stations of the Cross", which will be observed on Good Friday evening tells the story of God's redemptive acts on behalf of fallen humanity as they unfold in the last hours of Jesus' life. There are two principal characters in this drama, Jesus and hismother, as well as a number of minor figures. The first scene is the court of Pontius Pilate where the crowd chooses Barrabas and Jesus is condemned to death. Jesus then takes up his cross and begins the painful journey to Calvary. Along the way he meets his mother, has his cross taken up by Simon of Cyrene, has his faced wiped by Veronica, comforts the women of Jerusalem who are keeping watch with him, and falls three times. Arriving at Calvary Jesus is stripped of his clothes and nailed to the cross. Jesus dies upon the cross, is taken down from the cross and laid in the tomb. The fourteen "stations" are based on both biblical and non-biblical traditions. The service reenacts the traditional stops along the Via Dolorosa in Jerusalem and Rome. Holy Saturday April 11 A very simple service of scriptural readings and prayers in which the congregation "rests" for a moment with Jesus as he rests in the tomb. The Great Vigil of Easter. April 11 Truly the "mother of all vigils" the Easter Vigil begins after dark on Holy Saturday. The new fire is lit outside the west door of the church and the Paschal candle, one of our most important Easter symbols, used throughout the year at baptisms and funerals, is lit. A solemn procession into the darkened church is punctuated three times at ever higher pitch: "The Light of Christ! Thanks be to God." When the procession reaches the east end of the church the candles of choir and congregation are lighted from the Paschal candle. Then a cantor (usually our rector) sings the Exultet, an exalted 4th century proclamation of the mysteries of this holy night. As is the case throughout this particular service, the Passover and Exodus themes provided the theological context for both Easter and Baptism. "This is the night" - Exodus, Baptism, Resurrection. Then follows the Vigil, a series of Old Testament readings, Psalms, and Canticles recounting the creation of the world, the great flood, the deliverance of Israel at the Red Sea, and various prophecies, all of which set the stage for the drama of redemption, consummated on this holy night. There follows a homily and a procession to the Baptismal Font. The Easter Vigil was the preferred time for Baptism in antiquity and baptisms are always performed at the Chapel of the Cross. If there are no candidates for baptism, the congregation would still renew its baptismal vows. After the baptismal procession the altar candles are lighted from the Paschal Candle. The priests, now vested for the Eucharist, proclaim the Lord's resurrection: "Alleluia! Christ is risen." Then follows the Gloria in excelsis and a somewhat abbreviated Eucharistic liturgy. In the splendor of the Easter Vigil one can understand why Easter was known in the Church as "the Feast of feasts." Easter Day. April 11 While the services on Easter Day are jam-packed with exuberant worshippers and are thrilling to the very bottom of your heart, it is the content of the familiar liturgy which makes it special. There are no unusual liturgical elements in the services of Easter Day. The sound of the trumpets, the great hymns, exalted music from the choirs, powerful preaching all give expression to the inexpressible joy of the Resurrection. While all the services are virtually identical in most particulars there are some differences worth noting. The 7:30 service has organ music and hymns. At 9:00 the plain wooden cross carried into the church on Good Friday is bedecked with spring flowers brought to the front of the nave by the parish's children during the opening procession. At 11:15 the "Hallelujah Chorus" from Handel's Messiah is sung during the return of the Gospel Procession. There are trumpets at both 9:00 and 11:15. The 5:15 service takes as its Gospel the Lukan account of the Resurrected Jesus and the disciples on the road to Emmaus. The 9:30 p.m. service of Compline, although it technically falls outside the Triduum (since it takes place after sundown) will close the day with appropriate Gregorian chants and motets. The Great Fifty Days of Easter Although it is another story, it should be noted that the celebration of Easter extends through the celebration ofFeast of the Ascension up to the Day of Pentecost. Easter themes continue in the lessons, preaching, and music, and the Paschal Candles is lighted at all services. In fact, every Sunday is, theologically speaking, a little Easter. May your heart "burn within you" as you live into the power of Jesus' Resurrection throughout your life. UNC-CH Scholarships The House Scholarship Applications are now being received for the Helen Badham House and Henry Charles House, Jr. Scholarship, to be awarded for the academic year 2003-2004, administered by the Chapel of the Cross. Recipients of this need-based scholarship must be Episcopal undergraduate students who attend, or will attend UNC at Chapel Hill. They also must have made application for financial aid through the financial aid office. Applications, due by Tuesday, April 13, are available in the parish office. French Scholarship The G. Edward French Scholarship is awarded annually by the vestry to one or more regularly enrolled full-time student(s) in UNC at Chapel Recipients must be communicants of the Episcopal Church or a church within the Anglican Communion. Involvement in the missions of the Church through outreach to the community or the world at large is taken into consideration Applications, due by Tuesday, April 13, are available in the parish office. Bach's Lunch A Noontime Series of Recitals Wednesdays at 12:15-12:45 Wednesday, April 7: Holy Week Stabat Mater by Giovanni Battista Pergolesi Molly Quinn, soprano Jonathan Hiam, counter-tenor Strings and Organ Wednesday, April 14 Dr Wylie S. Quinn III, organist Chapel of the Cross, Chapel Hill Wednesday, April 21 Dr Charles Hogan, organist Church of the Holy Comforter, Burlington Wednesday, April 28 Kevin Kerstetter, organist St. Michael's Episcopal Church, Raleigh Wednesday, May 5 Eddie Abernathy, organist Chapel of the Cross, Chapel Hill Earth Day, April 22; Earth Sunday, April 25, 2004:Why Only Two Days? Linda B. Rimer, Environmental Stewardship Committee Chair Every day of the year, "24/7" as the popular phrase describes it, our planet Earth, God's creation, sustains us. It provides water for us to drink, air for us to breathe, and land upon which we all depend - as do all the plants and animals on this amazing planet. And beginning on April 22, 1970, we, as a society, began setting aside one day a year to acknowledge and appreciate all of these gifts from Earth. This was the date of the first Earth Day (see: http://www.eaglecondor.org/earthday.htm for a history of Earth Day). Recognizing that God gave us the Earth and entrusted us to "till and to keep it" (Genesis 2:15), many people of faith began to also celebrate the Sunday closest to Earth Day each year as Earth Sunday. This year that Sunday is April 25 and the emphasis is on air. As the National Council of Churches describes it: "the life-giving breath of God." We all know that air is essential and that we cannot live without it. An average person breathes in over 3000 gallons of air each day. And pound for pound, children breathe 50% more air than adults, making them more susceptible to airborne pollution. Those of us old enough to remember what air quality was like in our urban centers back in the 1970s can't help but be impressed with the improvements that have resulted from 30 plus years of environmental laws and regulations. But the problems of air pollution have not disappeared, only changed. Today we are confronted with less visible threats, including:
The major sources of air pollution include: power plants that burn fossil fuel (coal, oil, natural gas) to generate energy; cars, trucks, buses, and planes; and industrial factories and processes. . . in other words, us. So one of the most effective ways we can protect our air is to consume less energy. The environmental stewardship article in the November, 2003, Cross Roads focused on energy and suggested many ways in which we all can consume less energy. On this Earth Day and Earth Sunday, take time to reflect especially on the air that we breathe. Go outside, take a deep breath, look up at the sky and ask yourself, is it enough to be good environmental stewards one or two days out of the year? Doesn't the God that created us and this planet expect more of us? Learn more about our planet, do all you can to protect our air, water and land, support policies that protect the Earth, get involved - be a good environmental steward 24/7. (For ideas on how to reduce your energy consumption, see: http://www.eere.energy.gov/energy_savers/) Mission and Ministry Fair and Acolyte Festival Saturday, May 8, at Canterbury School, Greensboro The diocesan Mission and Ministry Fair is an exciting opportunity to become energized and excited about existing and new ministries of parishes in the diocese. The annual Acolyte Festival will be integrated into the overall fair. The schedule for the day follows: 9:30 - 10:00 Registration and Exhibit display 10:00 - 10:15 Welcome and Worship 10:15 - 11:45 Workshop Session I (offerings for adults, youth, and children) 11:45 - 12:00 Break 12:00 - 1:00 Acolyte Festival Eucharist (Bishop Curry will preach.) 1:30 2:30 Festival Lunch and Spring Field Day 2:30 4:00 Workshop Session II (adult offerings only; field day continues for children and youth) Easter Flowers for 2004 Offerings of flowers for the altars of the church and chapel are especially appropriate for memorials or thanksgivings at Easter. If you wish to contribute toward Easter flowers, please complete this form and bring or mail it to the church office by Sunday, April 4. A check in the amount you wish to contribute should be made payable to The Chapel of the Cross, memo line Easter flowers. Mailing Address: St. Hilda's Altar Guild - Easter flowers The Chapel of the Cross 304 East Franklin Street Chapel Hill, NC 27514 Enclosed is my check for $ ______ Please print in ink (full names, no titles): Memorials _________________________________________________________________ _________________________________________________________________ Thanksgivings _________________________________________________________________ _________________________________________________________________ My name, address, and daytime contact number: _________________________________________________________________ _________________________________________________________________ |