Bishop Charles vonRosenberg's address

Mr. President, lay and clergy delegates, and distinguished guests and visitors among us, I greet you on this second day of the Twenty Fifth Annual Convention of the Diocese of East Tennessee. I address you now, in the name of our Lord Jesus Christ. And, I address you in a spirit of thanksgiving for the ministry we share in this part of God's Kingdom, which we also share.

On this occasion, it is difficult for me to believe that I am approaching the conclusion of my tenth year as your bishop, and in fact, this is my eleventh convention in East Tennessee. I want to thank everyone here for your commitment to the life and work of our diocese throughout these years and, most especially, for your faith and witness to Christ. On occasions such as this one, it also is important for us to give thanks for those who have preceded us on this journey and who have showed us our way, by their lives and witness. I think, in particular, of former clergy, bishops, and laity who have served this diocese during its twenty-five year history. Thanks be to God for all of them!

On behalf of the people assembled here, I want to extend thanks also to our convention co-chairs - Jonelle Wooldridge and Mitzi Burgess - to the congregations of St. Stephen's, Oak Ridge, and St. Elizabeth's, Farragut, and to the entire Convention Committee. Thank you for your efforts in preparing for this event, and thank you for serving as hosts for the convention. I invite the convention assembled to join me now in expressing our thanks to these people for the good work accomplished on behalf of us all.

Diocesan Staff

Those of you who have heard previous addresses of mine will remember that I like to recognize and to thank the diocesan staff members early in my remarks. They work hard in preparation for convention and, indeed, all year long. All of us here - and I in particular - have good reason to express our thanks to the diocesan staff. Please be aware of these gifted servants of our diocese, and call on them when appropriate. As a staff, we understand our ministries to be ones of support for the people, churches, and ministries of the Diocese of East Tennessee. In response to their good work accomplished this year, therefore, I do want to recognize and thank the individual members of our diocesan staff at this time. Thanks to Lynn Lazlo, Receptionist and Administrative Assistant; to Alex Haralson, Youth Ministries Coordinator; to Herb Berl, Stewardship Officer; to Rosemary Davenport, Insurance Administrator and Administrative Assistant; to Christopher Turner, Grace Point Executive Director; to Vikki Myers, Communications Director; to Rick Govan, Ministry Development Facilitator; to Mary Berl, Diocesan Administrator; to Laura Nichols, Bishop's Executive Assistant; and to Stephen Askew, Canon to the Ordinary. Among our staff, I need to mention several recent changes in particular. Vikki Myers is an addition to our staff this year; Rosemary Davenport is now part-time in her position; we no longer have a bookshop manager as a budgeted diocesan position; and Herb Berl works for us as a volunteer, without pay. Please join me in expressing thanks to our diocesa n staff, for the good work they do.

Introduction of Convention Theme and Speakers

Each gathering of our diocese at annual convention is special and unique, in its own way. Perhaps some event in the larger church or in the world provides a particular perspective for convention one year. Maybe a special guest shares with us his or her experiences and points of view, on another occasion. This year we in East Tennessee mark a milestone on our journey of faith, for this is our twenty-fifth annual convention. Our diocese has worshipped the Lord and served in Christ’s name for twenty five years, as a separate diocese. We, therefore, give thanks to God for all those who have gone before us on the way, as well as for God’s mercy and bounty, during the time of our existence as a diocese. This convention seems to be an appropriate occasion, therefore, for thanksgiving, for celebration, and for rededication. Our task here includes remembering our past. But also involved is our commitment to the future, for the sake of the mission of Jesus Christ.

In order to collect these hopes for our time together, our convention theme this year is “Engaging Our Story.” That story has important and significant roots in the past. However, it also leads into the future as well. I hope and pray, therefore, that this convention provides occasions for us to engage the continuing story of the Diocese of East Tennessee.

During this time together, we have heard already from the first bishop of East Tennessee, William Sanders. We are blessed, sir, by your continuing and impressive witness to Christ, as well as by your obvious and deep love for East Tennessee and for the church here. I am personally grateful to God and to you that you continue to share Episcopal ministry with me in this wonderful part of God’s Kingdom. And I look forward to the continuation of that sharing in the days to come. Later in the convention, we will hear from Sam McDonald, presently serving as youth minister at St. Paul’s Episcopal Church in Cleveland, Ohio – but soon to be joining the diocesan staff in Lexington, Kentucky. We have asked Sam to present for us what we understand that he does so very well in his work with youth – a vision for the church of the future, as well as some routes to take, in order to find that way. We look forward to your presentation and to the discussion which will be part of it.

I regret that Creighton Robertson, bishop of South Dakota, could not be with us this year. Nevertheless, I feel certain that we will continue to be enriched in our mutual walk of faith, together with our companion diocese. I do want to add that South Dakota plans to elect a bishop coadjutor soon, God willing. Our prayers include ones for that diocese at this time in their history and for Creighton and Anne Robertson as they anticipate significant transitions in their lives at some point in the future.

Views of Our Future Diocesan Story

As I have pointed out, it has been my honor and privilege to serve as your bishop for ten years. Those years have certainly had their challenges - in the church, in the larger world, and in our personal lives of faith. Yet, to live those years in a community of faithful people, seeking to follow the way of Jesus Christ, has been a great blessing indeed for me … and it continues to be so. I give thanks to God for the privilege of sharing this time and this journey with you.

On this occasion, I want to offer you two particular views about our current and future life as a diocese. Many other perspectives could be presented, but these are two which seem especially appropriate to me at this time. One of these perspectives points to a way to perceive ourselves within the realities of the larger church in our day. And secondly, I want to offer a new diocesan vision statement, at this anniversary time.

"Autonomy in Communion"

Many of you are aware that Annie and I attended the Lambeth Conference last summer. This conference takes place once every ten years, and it is gathered together in response to an invitation from the Archbishop of Canterbury, who hosts bishops and spouses from around the world. We were blessed to be part of that impressive gathering.

Of course, all is not calm and tranquil throughout the Anglican Communion these days. Far from it! However, the Archbishop of Canterbury was quite clear in directing us on a course through troubled waters. That way included a principle that was neither new nor revolutionary but which, frankly, had not been part of my everyday awareness previously. And the principle is "Autonomy in Communion."

Each Province of the Anglican Communion - like The Episcopal Church - possesses autonomy. That is, beyond individual dioceses, we govern ourselves at a Provincial level. We make decisions at that level - decisions like what form of worship we shall use and who will be consecrated a bishop. Thus, in decisions like these, each Province of the Anglican Communion possesses autonomy.

However, the second part of that principle is communion - "Autonomy in Communion." Think of "communion" in that term as synonymous with "community." Our Anglican Communion - this community of dioceses and Provinces - attempts to live with some degree of unity, for the sake of the larger good. In this case, that larger good is the Gospel of Jesus Christ, as experienced through the centuries by means of the Anglican Communion.

It is important to recognize that the words, "Autonomy" and "Communion," are at least balances to each other, if not contradictions. Yet that principle - "Autonomy in Communion" - lies at the heart of Anglicanism. And it is in the service of that principle that the Archbishop of Canterbury has insisted that Provinces deal with what he calls an "Anglican Covenant." Now, that Covenant is too complicated for me to deal with here - and besides, it is currently a work in process. But we will be hearing about it in the months and years to come, I am certain. And I want you to realize that the rationale for an Anglican Covenant involves the principle "Autonomy in Communion."

A Note on Inclusivity

I need to be clear about something at this point. Some of you may remember an analogy I used in my Annual Address of 2006. At that time, I said that human sexuality names a subject for our conversation, consideration, and prayers as a church. We must deal with this subject on our journey of faith, as we travel to more significant places of mission and ministry. Along this way - and by analogy - I suggested that human sexuality is like the Atlanta airport for us in East Tennessee. That is, we do not want to end our journey there. It is a confusing place that often causes delays and diversions. However, we usually have to go through Atlanta, in order to reach our final destination. In that earlier Address, I added something else that I want to emphasize here. When the plane leaves Atlanta, I want us to provide space for everyone on board. People may choose to get off, but I hope they will not feel forced off.

Our faithful gay and lesbian Episcopalians are children of God and brothers and sisters of Jesus Christ, just as certainly as anyone else. Many of them have served their churches and this diocese through the years, in faithful witness to our Lord. The Episcopal Church needs to reclaim an inclusiveness that encourages respect and accountability for all of us … respect and accountability for all.

This bishop does not know exactly what that will look like, in the life of the church. My belief is that we continue to have work to do in order to be as inclusive as possible of all God's people. For this reason, I believe that we need to be careful about making decisions that change policies and regulations, in this time which calls for more deliberation and greater understanding. We must be careful not to exclude some people, in other words, in the cause of being inclusive of others. And, my friends, this is not easy work. However, this bishop also continues to be committed to keeping the doors open for the airplane leaving Atlanta. "Autonomy in Communion" may encourage that openness. The Anglican Covenant needs to support that. We cannot, we should not, and we must not close the doors of the airplane, to exclude some Episcopalians, for all are members of the family of God.

Analogies to "Autonomy in Communion"

Before leaving this topic, I want to share with you another thought or so on the subject of "Autonomy in Communion." One day recently, I was thinking about this matter. And, frankly, I admit to a certain sense of pessimism about it all. How can we hold onto both our autonomy as The Episcopal Church and our membership in the Anglican Communion at the same time? The term itself seems to be an oxymoron and the likelihood of success, remote at best. But, then, I had a different insight. Perhaps this reality within the Anglican Communion is not so unique after all. Indeed, perhaps it becomes a bit less impossible to imagine because of other examples that we have experienced.

For instance, this diocese is made up of fifty churches and worshipping communities. There is a degree of autonomy among those churches. Sometimes that autonomy presents challenges - like making a diocesan budget, for instance. However, there is a greater reality at work … and a greater good. This greater reality and good involve a community larger than the individual churches - the diocese. Enjoying the blessings of that larger reality places limitations on the exercise of individual autonomy.

Also, we might consider each church present here. Every one of them is made up of individual members, who - in turn - exercise a good deal of autonomy in the decisions they make, as I feel certain that our lay and clergy leaders realize. However, a larger community - the church - exists, alongside the autonomy of individual members of that community. Thus, individual autonomy continues in practice, but that practice is limited, voluntarily, because of the church's life and the collective, common good of its members.

Now, in my reflections, I went on to think of other examples - ones a bit farther afield, perhaps. Individual countries in the United Nations, individual members in a family, and, even, a tree in a larger forest, all came to mind. Maybe, I have come to believe, "Autonomy in Communion" is not all that unusual after all. Maybe, indeed, it is the way we live - to the extent that we as living beings exist as parts of a larger whole.

Several Biblical References

May I also file by title at this point a couple of references to St. Paul's writings, and to his attempts to hold the early church together. In First Corinthians, chapters 8 and 9, he tries to fill a role similar to one taken on by the Archbishop of Canterbury in our day, it seems to me. He wrote, "Now concerning food sacrificed to idols: we know that 'all of us possess knowledge.' Knowledge puffs up, but loves builds up….Hence, as to the eating of food offered to idols, we know that 'no idol in the world really exists,' and that 'there is no God but one.'…It is not everyone, however, who has this knowledge…Take care that this liberty of yours does not somehow become a stumbling block to the weak…Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall…Am I not free? … Do we not have the right to our food and drink? … Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the gosp el of Christ."

This section of St. Paul's writing obviously deserves greater attention than these quick references. However, I suggest to you that he encourages restraint and forbearance, for the sake of the larger community. Thus, in today's terminology, the right of "autonomy" is not questioned, but that practice is restrained, for the common good.

Of course, to neglect to mention St. Paul's analogy of the church as a body would be a serious oversight in this consideration. Among other exhortations, St. Paul writes this to the church in Ephesus: "I, therefore, … beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling …"(4:1-4).

Is not the individual body itself an example of autonomy in communion, as St. Paul suggests? I believe that it is indeed. Each part has been created in order to work for the common good of the whole body. Trouble and chaos result if one part functions in opposition to that common good of the body. And, as St. Paul often reminds us, the church is the Body of Christ on earth.

Diocesan Vision Statement

Finally, as part of this address, I also want to offer a new diocesan Vision Statement, for your consideration and your prayers. Ten years ago, at the encouragement of the Mission Strategy Task Force, I presented a vision statement to this diocese during my first presentation at my first convention in this diocese - the same weekend as my consecration as bishop. I remember thinking at the time that was a bit presumptuous of me. However, I thought that the people in East Tennessee knew best about the needs of East Tennessee. The request, after all, came from them. And so, with some help and using some other examples, I put forth that statement that some of you know about and, probably, many of you do not.

In any event, ten years with one vision statement is far too long, probably. This anniversary convention seems to be a good time to roll out another one. Times have changed during these years. And I know a bit more about East Tennessee than I did ten years ago.

Therefore, with a somewhat-lessened sense of presumption, I offer you this statement of vision, as we continue to engage our diocesan story and as we confront the future of our calls to minister in East Tennessee:

The Episcopal Church in East Tennessee,
Unified and empowered by the Spirit of God,
Embraces the call of Jesus as servants for the sake of the world
And as faithful stewards of God's gracious bounty.

I believe that statement to be biblically and theologically sound, as well as responsive to God's call to us, in our time and place. Indeed, if we focus our attention on service and stewardship, I believe we are more likely to be true to the Gospel of Jesus Christ. Therefore, I encourage you to consider, discuss, and pray this statement, as we seek to discern the vision of Christ for the Diocese of East Tennessee.

In particular - and by reference only - I suggest here several areas of ministry in which we may exercise service and stewardship. Obviously, many others could be mentioned as well. First, our stewardship of Grace Point calls to us, as we witness developing opportunities there to nourish the spiritual lives of adults and children. In this regard, we look forward to dedicating the chapel at Grace Point on May 2 … a chapel made possible through the generosity of St. Paul's Church, Chattanooga. We also have discovered at Grace Point many occasions and opportunities in which that holy place becomes a springboard for mission, in service to the world. Grace Point focuses us, therefore, in wonderful ways, on service and stewardship.

Secondly, care of our environment surely presents a call to us, as Christian servants and stewards in this twenty-first century. From recycling, to energy use, to clean water concerns, to waste disposal and containment … these and other matters call us, as citizens of God's world, to responsible service and stewardship.

Thirdly, the economic hard times in our day call for our faithful response - as servants and stewards - as well. In our churches and in our diocese, we must do more with less. Our day presents us with the opportunity, as well as the necessity, of putting our priorities in order and into practice. That actually may be a blessing in disguise, it seems to me. And, especially in these times, we must not neglect the poor, for whom Christ died and who bear the image of Jesus in our day.

The Episcopal Church in East Tennessee,
Unified and empowered by the Spirit of God,
Embraces the call of Jesus as servants for the sake of the world
And as faithful stewards of God's gracious bounty.

May God bless us all, as we continue to engage our story, which is - we pray - our Lord's story as well. Amen.

The Rt. Rev. Charles G. vonRosenberg
Third Bishop of East Tennessee
Delivered Feb. 14, 2009, at the 25th Diocesan Convention, Park Vista Hotel, Gatlinburg

Copyright © 2009 The Episcopal Diocese of East Tennessee