Missioner Newsletter Fall 2019

RESIDENTIAL STUDENTS SHARE THEIR STORIES

Forging New

FRONTIERS Formation for Today’s Spiritual Wilderness

Dr. Garwood Anderson

& Mr. Labin Duke Q&A HOUSE LEADERSHIP

An Interview with THE REV. CANON DR. ASHLEY NULL

A N G L O - C AT H O L I C I S M & THE COMMON GOOD Elisabeth Rain Kincaid, JD, PhD

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TABLE CONTENTS OF

4 8 12 14 15 16 18 20 24 28 32

Q&A: WITH DR. GARWOOD ANDERSON & MR. LABIN DUKE FORGING NEW FRONTIERS: RESIDENTIAL STUDENT HIGHLIGHTS AN INTERVIEW WITH THE REV. CANON DR. ASHLEY NULL WINTER PROGRAM WHY I GIVE

ON THE COVER: L to R: John Conner, Julia Hendrix, Dante' Anglin, (front row) Kristen Gunn, Matthew Rogers Nashotah House believes that grounding students in the great traditions and teaching of the Church will allow them to lead the church faithfully on NEW FRONTIERS and in a changing world.

ACADEMIC HIGHLIGHTS THE BOOK OF COMMON PRAYER HYBRID DISTANCE PROGRAM STEPPING INTO NASHOTAH’S MUSICAL TRADITION ALUMNI UPDATES CAMPUS & COMMUNITY

Pictured: James Lloyd Breck, Apostle of the Wilderness The Missioner is published for Alumni and friends of Nashotah House.

This is a publication of the Nashotah House Advancement Team. Contact Lisa Swan, Director of Marketing and Communications at lswan@nashotah.edu.

To learn more about Nashotah House, visit

nashotah.edu.

VOL. 33 NO. 2

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&A

Q

WITH

DR. GARWOOD ANDERSON

& MR. LABIN DUKE

Several months have passed since our Executive Vice President of Institutional Advancement, Labin Duke, joined Nashotah House to work alongside President and Provost, Dr. Garwood Anderson. We asked them to query one another, reflecting on what brought them to Nashotah House and what they see for its future. Three things are clear: their deep love for this place, the work being accomplished, and their profound optimism for the days ahead.

Dr. Anderson Begins...

Anderson: Labin, no doubt others have asked you what brought you from a leadership position in a development hotbed like Baylor University to Nashotah House. What do you tell them?

Duke: Perhaps I should frame the question a little differently: “Why in the world would you leave a good job and free college tuition for six kids?” The tipping point for me was a visit on Nashotah’s campus. I knew from the moment I set foot here that this was a holy place and felt almost immediately that I was being called to serve its mission to empower the church.

I am not a cradle Anglican, but I am nonetheless indebted to the tradition that taught me how to pray with and for my family and my church. And, well, we pray a lot here at the House and form our sons and daughters in a life of prayer. I am fortunate to have the opportunity to serve the church in this sacred place, sending out well-prepared men and women to spread the Gospel.

Anderson: Both of us attended good seminaries, but we see something different and special at Nashotah House. What is that for you? Almost anywhere you go you’ll hear that residential theological education is a dinosaur. I take it that you don’t believe that. Why not?

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“I knew from the moment I set foot here that this was a holy place and... that I was being called to serve its mission to empower the church.” - MR. DUKE

Labin’s Turn...

Duke: Dr. Anderson, when I interviewed some alumni and students before accepting my position, almost everyone listed you as their favorite professor (the others had not taken you for a class). What’s your secret?

Duke: I am convinced that the model for formation here at the House is second to none. In just a short time here, I have seen that our students are thoroughly prepared for the rigors of a lifetime of ministry in service to the church. The church faces serious challenges and nothing short of serious preparation will suffice to meet these challenges. I believe people are rediscovering the value of authentic residential theological education. Serious formation needs a proper context to take root. My seminary was good from a classroom point of view, but there is only so much that can be done on a campus designed for the commuter student. The formation on a campus like that is no comparison to what someone receives in just one week at Nashotah House.

Anderson: Now that you’ve been around for a little while, what do you wish our friends, alumni, and donors better understood about us?

Duke: The Pax Nashotah is a phenomenon that is a wonder to behold. Our students come from a variety of traditions and backgrounds, and they often hold to differing views. Yet there is, on the whole, a powerful peace that pervades the close community and prayer life at the House. The Pax Nashotah did not happen by accident, nor will it endure by accident. Nashotah House will continue its mission for another 175 years only by the sacrificial commitments of our family and friends.

Anderson: Well, that’s nice to hear, but maybe it is just a sampling error! I don’t know if there are secrets.

There is an old but good saying about teaching – it comes from Greek grammar, which makes it even better – that the verb “to teach” takes a double object: we teach a subject matter and we teach people. If you are focused on either one to the exclusion of the other, you will fail at some level. To be erudite with subject matter will impress some people – and we academics like to do that – but it is not the same as committing to the servant role of doing whatever it takes to make students competent, inspired, and appropriately confident. A lot of teaching (not here, of course!) amounts to professors demonstrating why their students will never be as learned as they are. But teaching people is another story.

Duke: You accepted the role of President & Provost during a tumultuous time at the House. Now that you’ve had a little more time to reflect on those challenging days, what would you say are the main things you have learned?

Anderson: I think it is fair in retrospect to say that I didn’t know what I was getting into – not because anyone was holding anything back, but because you just can’t know what is involved until it’s on your plate. By way of lessons, there have been so many: The biggest is that God can do things that we can’t.

You’re a prime example of that, Labin. So are the other incredible faculty and staff who have come our way.

God has a church full of incredibly gifted people who want to be a part of something that matters, and he seems to think that some of those people belong here! continued on page 6 VOL. 33 NO. 2

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ANDERSON & LABIN continued from page 5

I think a second lesson is that the church, and this seminary, need more exercise of charity, such that it becomes habitual, what we’re known for. I’m not talking about bland niceness or naiveté but the simple extension of kindnesses, best interpretations of motives, empathy, and so on. A lot of tumult in the church is self-imposed, and even when it isn’t, both Jesus and Paul (and Peter, for that matter) told us to overcome evil with good. When we think somehow that we are on the right side of something, it becomes easy to think that any of our means – to say nothing of our attitudes – are justified. But this is the Devil’s snare.

Duke: What is the next frontier for the House?

Anderson: I like the question about frontiers because we can never forget that we were founded on a frontier to reach frontiers, and should we ever forget that, we lose the heart and soul of this place. It is easy while we are plugging away at our daily work to lose a view of the horizon, and, like a young driver not looking far enough down the road, we careen side to side rather than moving straight ahead.

“God has a church full of incredibly gifted people who want to be a part of something that matters, and he seems to think that some of those people belong here!” - DR. ANDERSON

If I may take a liberty with the question, though, I see two frontiers. The first is a kind of internal frontier.

When the quality of our faculty and programs and the health of this community become known for what they are becoming, this becomes the seminary option that cannot be ignored. But then we need perpetually to “lift

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THE MISSIONER

our eyes” to the horizon of the Anglican Communion and ask whether, as Isaiah puts it, “it is too small a thing” that we find a place at the table of North American Anglicanism as a niche or boutique product.

The next frontiers are missionary frontiers: secularized urban centers, university campuses, unreached people groups, military chaplaincies, and even amused-todeath suburbanites. A church that is no longer the self-propagating institution of previous generations is a loss to the American religious scene, but it is a new opportunity for missionary Christianity. What do you think, Labin?

Duke: In line with what you have said, the next frontier for the House is not a physical wilderness as it was when the red and blue chapels were built. The next frontier is a spiritual wilderness. Yet, the same formation that prepared missionaries, church planters, priests, and lay leaders in the 1840s is the same formation needed to address the issues of our day.

The frontier is ever changing, but the mission of the Mission remains the same! ╪

FORGING NEW

FRONTIERS

RESIDENTIAL STUDENT HIGHLIGHTS

from left to right: (back row) Kristen Gunn, Matthew Rogers (front row) John Conner, Julia Hendrix, Dante' Anglin

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We say it all the time because it is true... the frontier has changed, but the mission remains the same: train men and women for lay and ordained ministry, thereby empowering the Church to spread the Gospel of Jesus Christ. We maintain our steadfast belief that grounding students in the great traditions and teachings of the church, best achieved through residential formation, will enable them to lead the church faithfully on new frontiers and in a changing world. To study at Nashotah House is to become a member of something larger than yourself, as these five residential students recognized for themselves. Here each shares a glimpse of their journey to Nashotah House.

KRISTEN GUNN

Master of Theological Studies (MTS PROGRAM) ‘21

God has entrusted this Word – the One who calls and claims me – to His Church, and that if I want to learn to speak of Him, there is really only one place to be.

I don’t know where God will lead me next, but I’m deeply hopeful because of the life that is in (and is) this place. I’ve found a place where I can steep in the Word – take up and read, but also take and eat. And I feel strongly that this is all either very good practice... or the real thing itself.

MAT THEW ROGERS MDIV ‘20 I’ve always had a fascination with words. My parents tell me that, even when I was just a tiny thing, I’d take great care to articulate the names they were teaching me for things in the world around me. “Pine-needle” was an early favorite.

Not long after I was baptized as a teenager, the fascination became tinged with (better, singed by) desire: I wanted words about God. This has never really gone away.

After having written a wonderful piece of heresy for a college course in a religious autobiography course I was taking, I believe I felt God call and correct me: He wanted me and my words, not for self-indulgent art or for nonsense that still had “yours truly” at its center, but to speak (somehow... marvelously) the word about Christ.

It took me some time to figure out what this meant in terms of life in the Church and, to tell the truth, I am still trying to figure it out. But I have come to believe that

I came to Nashotah House seeking the formation of the Apostolic faith. Although my sending bishop didn’t really provide me another option, I truly would not have wanted it any other way. In fact, I considered his direction just another portion of God’s calling.

My motivating theme has always been service. I first felt this in high school while working at summer camp. Waking up, setting up for Mass, activities, and running around from sun-up to well past sun-down, I had never felt more spiritually fulfilled than fully living every waking moment for the betterment of others. Serving others with or without continued on page 10 VOL. 33 NO. 2

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STUDENT HIGHLIGHTS continued from page 9

the free choice to do so has been an integral part of my formation. I actually consider it evidence of God’s providence in my life. The pieces fell in place seamlessly. I graduated from university in May 2017, got married a month later, and, two months later, moved with my new wife to Nashotah. This calling has been a series of listening to the affirmation of the Church and going as I feel sent by God. In the last two years I have received invaluable perspective on the Church as a whole. Crossing jurisdictional lines, the common denominator is always Jesus Christ. This is the heart of my formation and will continue to serve as grounding for my future ministry as a parish priest. Deo gratias ad Nashotah.

DANTE' ANGLIN MDIV ‘22

Three years ago, I was an undergraduate preparing to become a teacher, yet thanks to a number of my professors who were Anglican, a supportive parish, and ultimately, the will of God, through the Holy Spirit, I am now here. I believe God has called me here not only to serve as a priest in his church, but also to advance private, Christian education.

After teaching in a private Catholic school, and after much prayer, it’s clear that the Lord is calling me to be a bi-vocational priest within the Episcopal Church. The Episcopal Church has a wonderful school system in this country; moreover, I believe that it could do so much to forward the kingdom of God by providing Christian-centered education to all who avail themselves of it.

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As I have begun to settle into Nashotah House, I’ve realized much – not only about my call, but also about my character and how they might be mutually informative and beneficial. The Lord is currently putting me through a spiritual boot camp, as our constant responsibilities, as well as our academic course work, have brought me to a place of deep humility. This call from God to the priesthood has put me on the path to being a better Christian and a better teacher. By reforming my character, with the help of God’s grace, I am beginning to understand more each day what it will take to be a priest and possibly a teacher within an Episcopal school. In all of these things, I do so for the glory and honor of our Lord Jesus Christ.

JULIA HENDRIX MDIV ‘21

For much of my life, I struggled with the parable of the rich lawyer as found in Mark 10:17-21. From the time I was a teenager, I had always felt a calling to follow God as a priest. In the 1970s, my options were limited – women were not allowed to be ordained, not even able to serve as acolytes in the Diocese of Fond du Lac. Even so, I was determined to follow this call.

So, I approached the Sisters of the Holy Nativity to become a nun. I was told to wait, attend college. So I went off to college, got married, became a lawyer, and had children.

As my life progressed, I tried to follow this call through my career. I felt that if I couldn’t be a priest, perhaps I could serve God in other ways. I became a lawyer who served the poor, particularly women and prisoners dying of HIV/AIDS. And then later on, when my husband and I were living overseas, I became a teacher to children and adults in extremely impoverished countries.

Nevertheless, my career seemed to be dancing around the call that persisted: no matter what I did professionally, I never seemed to be answering the call quite right. The passage in Mark felt like a thorn in my side. I knew I was called, but I thought perhaps this passage meant that I should be doing more for those

in need. I remember discussing it with my husband, urging him (and me) to do more, much more. We must, I reasoned, sell everything and follow Jesus. I discussed it with anyone who would listen. Sometimes I would pretend it wasn’t there, but it always presented itself again and again. I suppose I could have continued with my work, helping the poor, helping those most in need, but it seemed God had other plans.

Soon enough, I found myself back in the U.S., desperately needed for urgent family matters. It was during this time, as I meditated and prayed, that the story of Jonah reverberated in my soul.

Like Jonah, my whole life I had struggled with a call from God. I thought I had been answering the call by serving the poor and teaching those in need, yet I knew in my heart that God’s call had never really been satisfied. Sometimes it takes a whale to swallow you up, and put you on a distant shore, a place that you probably never thought you’d be, to actually understand that the call from God, that original call to serve Him as a priest was not a “mistake,” not a “misunderstanding,” but rather the path that you had been called to in the first place.

Taking this step toward God’s call has been terrifying, peace-filled, and eye-opening all at once. I have not taken this step lightly, and it’s a humbling experience to say the least. My hope by answering this call is to be able to proclaim the good news of Jesus Christ, reconcile those who are not in a relationship with God, and serve others in the name of Jesus.

JOHN CONNER MDIV ‘21

The formation offered at Nashotah House has seemingly always accompanied my discernment of a priestly vocation. Growing up in an Episcopalian home, and encouraged to pursue Holy Orders from a young age, the House’s rootedness in the catholic witness within the Anglican context, classical theological curriculum, emphasis on intentional living, and missional outlook made it the natural choice for my seminary education.

I became aware of Nashotah as an undergraduate, when I first began to seriously heed God’s call to serve the Church. The parish I was attending had a historic relationship to the House and my fellow parishioners encouraged me to consider it for my priestly formation.

Over the course of my continuing discernment, I have become increasingly aware that my gifts – a passion for pastoral care and education, aptitude in communication and principled leadership, and a love for God’s Church – can be utilized in conjunction with my interest in academic research which, at Nashotah, has been enabled and encouraged to flourish.

Our life in community at the House, its rhythm of worship and study, leaves a distinctive, equally indelible mark that prepares those who train here for the ontological change undergone at our ordination.

In my own experience in parish fieldwork and my clinical pastoral education program, the lessons I’ve learned have been invaluable. The sanctification we pray for daily, the deliverance from “pride, vanity, and self-conceit,” has become a reality that has laid the groundwork for my future ministry. ╪ VOL. 33 NO. 2

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CRANMERIAN REFLECTIONS: a conversation with

ASHLEY NULL It was our honor to host the Rev. Canon Dr. Ashley Null October 1-3, both for a lecture series co-hosted with the Marquette University Theology Department and as our distinguished preacher for Matriculation on Thursday, October 3. Dr. Anderson and Dr. Null had a chance to chat on the Friday morning following – a conversation excerpted here.

Anderson: You gave a stirring and apropos sermon for our matriculants last night, one I wish even more people could have heard. For the benefit of those not able to attend, what was it that you wanted us to hear?

Null: American culture is dedicated to the proposition that you can be anything you want to be if you just try hard enough. Although that sounds like freedom, it’s also a burden. Because if you haven’t become something, it’s all your fault, because you haven’t tried hard enough.

And clergy in particular have... well, the joke is that psychiatrists go into psychiatry to sort themselves out, and it is also common among clergy – because of their own experiences of being wounded in one way or another, finding comfort from God and fulfilling 2 Corinthians 1:3-5: “Comfort others with the comfort we ourselves have received.” Clergy will often draw close to God in their own need for comfort, yet they are prone to

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THE MISSIONER

to God because in their need of comfort, they are prone to the American disease of self-medicating pain through achievement, good works, earning people’s approval, or by showing what a good person they are. And that’s the way of dysfunction, despair, and destruction. It’s easy to think “that won’t happen to me,” but we need to get the order right. We don’t serve God so he will love us; we serve God because he loves us. We don’t have to run from our shame and our pain; he’s already there in the midst of it and has already given provision for it to be dealt with, forgiven, and healed, and for new life to begin.

Anderson: How do we manage to get ourselves caught in that trap?

Null: It seems basic, but in the midst of all the pressures and expectations, rewards and punishments one gets from people above us and people we serve, it’s so easy to get sucked back into the thought that if

Dr. Anderson and Dr. Null

we just try a little bit harder, then people will appreciate what we do for them, and everything will be okay.

As long as our self-esteem is tied to other people’s expectations and our performance for them, it’s going to be a very difficult life. Our self-esteem and worth have to be tied to the cross. That same dynamic is what has destroyed so many of our parishioners, and if God can comfort us, then we actually have a genuine message that will enable us to be effective in transforming people’s lives.

Anderson: As I said, it was “a word fitly spoken” and one that bears repeating. You’re best known as a scholar for your Cranmer work. What is it that keeps you engaged with Thomas Cranmer over these many years?

Null: I am a cradle Episcopalian, but I’m an Anglican by conviction, not just by accident. And that is what Cranmer put his finger on: the excesses of the medieval period that for many was the practical penitential theology – performance-based identity. The end result is that by good works you have to make yourself good enough to be acceptable to God. And evangelicalism in this country has, without realizing it, fallen back into that pattern where you’re saved by grace and sustained by sweat.

It fits in perfectly with American self-understanding of “You work hard, and you determine your destiny.”

Performance-based identity becomes the undercurrent of American Christianity. Couple that with where we are in church history – living in terms of the biblical world view in an age of immorality. What’s the temptation of the church in the age of immorality? Preach law.

So, when you have a culture which has a basic performance-based identity and what they [Christians] are “We don’t serve God supposed to achieve is the law, you create so he will love us; we a situation where serve God BECAUSE what you hear young people saying is, “I he loves us.”

can’t go to church because I’m a sinner, and I want to be authentic. But I have these issues that I can’t deal with. And rather than being a hypocrite and lying and go to church, I’d rather just stay away.” We’re losing generation after generation of young people who think that because they can’t find the inner strength to keep the law, that means they shouldn’t even try to be a Christian.

Anderson: So how does Cranmer’s vision deliver us from that downward spiral?

Null: If you’re preaching law, you are preaching judgment. And the whole point of the English Reformation was to preach the gospel as an antidote to the performance-based identity culture which they felt they had inherited. Ironically, Cranmer’s message of the transforming power of God’s unconditional love was exactly what our current culture needs to hear.

What I really love about Cranmer and his theology of the affections is that as we internalize God himself through his word and Spirit in us, it transforms our desires. And it’s not holding on, fighting, but that gradually our insides line up with who he is, and we become authentic and whole. That’s a much more powerful message than “the Bible says you should do this.”

Anderson: Amen. Thank you, Ashley.

Dr. Null’s matriculation sermon is available on our website at www.nashotah.edu/daily-offices.

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THE MISSIONER

nashotah.edu/winter

WHY I GIVE Until I was asked to share why I have stayed around so long supporting Nashotah House, I had no idea that I had been active for 33 years. I am now 90 years old. When I first became an Episcopalian at about age 30, I had several opportunities made possible by my then-priest to visit Nashotah as I lived in suburban Milwaukee. I loved what I heard and saw.

I support the House because I love the House. And I love it because I am a traditionalist. I live for three months of the year in a summer cottage that was built for my great-grandfather. I still cook on his cookstove and wash the dishes in a dishpan and pour boiling water over them, just as my mother did. When I first came to an Episcopal church, we had the old prayer book, and Morning Prayer was the service used most Sundays, very much like the service at the Congregational church where I had worshiped since Sunday school, and I felt at home. I found many religious innovations over the years were too radical for me until I came to Nashotah. What had been good for Christians for nearly two thousand years, what the plain words in the Bible said, was what I believed. There were times when Nashotah considered going with new ideas, but as the Board struggled for direction, long-established theology always prevailed. In my current capacity as an Honorary Trustee of the House, I still try to speak for the understandings of the ages, and I pray that the House will continue its important mission.

Mary Kohler

Nashotah House Honorary Degree recipient Doctor of Humane Letters ‘02, Honorary Trustee

“I had several opportunities to visit Nashotah as I lived in suburban Milwaukee.

I loved what I heard and saw.�

Mrs. Kohler with fellow Nashotah House Board Members

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a c a d e m i c HIG ANGLO-CATHOLICISM & THE COMMON GOOD

BY ELISABETH RAIN KINCAID, JD, PhD Asst. Professor of Ethics and Moral Theology Dr. Kincaid shares an abbreviated version of her theme paper in preparation for an upcoming course this January on Christians and the Common Good, which provides an introduction to the foundations of a contemporary Anglican approach to Moral Theology.

My argument for this paper is that the Anglo-Catholic understanding of the common good is a commitment to create the conditions in which human flourishing is possible because we and others are being formed into people who are capable of entering into friendship with God and friendship with others. This commitment extends to all but contains a special emphasis – a preferential option – for the poor.

Richard Hooker1, in his Laws of Ecclesiastical Polity, describes the natural law as underdetermining what we need for full human flourishing. Rather, in order to overcome “those defects and imperfections which are in us living single and solely by ourselves,” and in order to create a life “fit for the dignity of man,” we turn to communion and fellowship with others. The rule which governs this community must direct us to the fullness of flourishing, and is measured by the standard of the common good – a commitment to ensuring that all can participate in these gifts. We also create a rule to govern this community – one which orients us to work together.

This rule is necessary because we cannot on our own, given our sinful nature, direct ourselves to the fullness of flourishing. The measure of this rule is the common good – the flourishing which all should enjoy.

In his discussion of Hooker in his famous essay, “The Anglican Spirit”, Michael Ramsay2 provides several

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key hermeneutical principles for reading Hooker which are important for understanding the richness of his conception of the common good. First, Hooker argues that what we believe and what we understand is structured by how we worship.

Thus, it is only through our worship – our particular engagement with God – that we can come to grasp the good of the whole community. Thus, one might argue, our desire to feed the hungry is grounded in our own hunger and thirst for the spiritual food of the Eucharist. Our care for the physically ill stems from our own helplessness as we encounter our own spiritual illness through the corporate and individual confession. Secondly, and relatedly, God’s word isn’t given to us in an intellectual or theoretical vacuum, but rather through our creaturely situatedness – both our nature and our community. Ramsey argues that this awareness of God coming to us in our creaturely situatedness contributes to an Anglican, and especially an Anglo-Catholic, emphasis on the importance of the incarnation for structuring our theology. We begin with God’s self-emptying entrance into the world and only then turn outward to go into the world the same way in which God did. This gives us a second step in determining the common good: we begin to understand the common good through worship and then go and seek to

HLIGHTS apply it contextually – to see what God is doing in the specific communities around us and where he is present. Just as Jesus came to us in a specific body and time and place and culture, the common good is always understood and analyzed particularly. However, this emphasis on particularity does not mean a full surrender of the universal aspects shared by the demands of our common human nature. Thus, the rule which directs us is derived from the tradition of the whole church, although conditioned by the needs of the specific community which we face. Read with these key hermeneutical tools, we can see in Hooker a fundamental incarnational orientation to the common good, in the direction from the worshiping community out into the world.

If one were to draw this approach, it would resemble an ellipse. This transformation for friendship with God and others begins in the liturgy – in the encounter with Christ through his presence in the proclamation of the word and the Eucharistic transformation at the altar.

Our own flourishing – our own development in holiness – leads us to seek the flourishing and eventually the holiness of all around us. From becoming Christ’s friend, we become more like our friend and then take that friendship to those whom Christ befriended.

Therefore, we are carried out the church door into the streets to be among those whom Christ himself sought: the poor and the dispossessed. In our encounter with Christ through the face of the poor, we are transformed ever more into his likeness. This further transformation always redirects us back into the church, where we see him even more clearly in the liturgy and most of all in the Eucharist. Of course, the plural pronoun “we” is key here. This is not a path that each of us takes on individually, but a path we must walk as a parish community. This is what we are sent out to do with the benediction at the end of a Eucharist, and we are always sent out together.

In other words, Anglo-Catholic commitment to the common good is always Christological: we encounter Christ in the liturgy, are transformed to be more Christlike through that encounter and as we grow in the virtues, and then go where Christ went – first to the poor and the sick. And as we encounter Christ in the poor, we become more like Christ and seek him ever more fervently in his temple.

Through friendship with God, we and others can enjoy true flourishing and true development in the virtues as we are transformed both inside and out. We begin to display joy in our actions of loving others – not only consistently performing the task, but actually taking joy in the operations. We become more capable of living in peace with those who are different from us and even unified with them through agape. This peace isn’t something we force, by our own will, but rather something that stems from our love for God as “the greatest good above all” and overflows into the lives of our friends around us when “we are united in what is good for each other.”

While this friendship with God means that we enjoy friendships with even those who are different, it also expands the horizons of who might be our friends. “Who is my neighbor?” the lawyer asks Jesus in Luke, and Jesus responds with the parable of the Good Samaritan.

As we see that the potential for friendship with others through friendship with God is greater than we imagined, we also begin to become aware of where the good is lacking in the lives of others. We become capable of showing mercy to others and, like the Good Samaritan, actually work to alleviate the suffering of others even before they are truly our friends.

Richard Hooker, Of the Laws of Ecclesiastical Polity, ed. Arthur Stephen McGrade (Cambridge: Cambridge University Press, 1989) 87.

2 Michael Ramsey, “The Anglican Spirit” in The Anglican Spirit, ed.

Dennis Coleman (Cambridge, Mass: Cowley Publications, 1991) 19.

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THE BOOK OF

common PRAYER HISTORY, DOCTRINE, REVISION, MATERIAL HISTORY

THE REV. MATTHEW S.C. OLVER, PhD

Asst. Professor of Liturgics & Pastoral Theology

HISTORY The Christians that emerged out of the sixteenth century gathered around various foci. For Lutherans it was Martin Luther and his writings; for others in Europe, it was the emphasis on the action of reformation (such as the Dutch Reformed Church). But those in the Church of England, the reform meant that it identified itself by its physical location... which turns out to be quite a catholic impulse.

Just as close to this tradition’s heart was a book. We often forget how much of this is due to a few strange accidents of history. The movable-type printing press was only 100 years old, for one, when the first Book of Common Prayer was published in 1549, so the possibility of books such as this was still relatively new. Second, Henry’s decision to break from Rome to secure his divorce occurred at a time when a whole constellation of impulses for reform, both inside and outside England, had begun to gather force. And the separation made possible a great deal more reform than Henry himself had desired.

What is maybe most shocking to us is that the possibility of liturgical uniformity in any meaningful sense – of “common prayer” through a common text – really only became possible in the sixteenth century.

It was uniquely possible in England because it was an

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island (and a relatively small one, at that) where the Crown had a firm political grip. And where it did not, it brought in mercenaries from Europe to help impose the new Prayer Book wherever it met resistance.

Maybe just as surprising is that liturgical uniformity came much more quickly in England than in Catholic Europe. The Council of Trent, called as a response to the sixteenth-century reformations, directed that a new missal for the Mass be promulgated, precisely for the same reason the prayer book was produced: uniformity in the wake of much liturgical diversity. But the English king was better able to implement his goal than the Pope: it took nearly 150 years for the new Roman Missal to become normative. In contrast, after the upheavals of 1549-59, the BCP was basically normative everywhere in England until the execution of Charles I in 1649, and then returns in 1660. This couldn’t have occurred prior to the sixteenth century.

DOCTRINE We sometimes talk as if Anglicans have a purchase on the adage, lex orandi, lex credendi (even though is not exactly what Proper of Aquitaine said!), but we must remember that no other Christian tradition that had a written liturgy thinks that the doctrine expressed in its liturgy is something they can toss out. Nonetheless,

Fr. Olver administers the Eucharist in St. Mary’s Chapel

liturgy had a special place in the life of the Church of England because it did not take the route of other reformation traditions in that it did not create a comprehensive catechism or confession (like the Westminster Confession or the Heidelberg Catechism).

The 39 Articles addressed first some central doctrinal matters, and then matters of controversy at the time – beginning with Catholics and then with various Protestant bodies. Yet a whole host of items were not addressed in the articles; in fact, probably most questions about Anglican beliefs cannot be answered by turning to the Articles. Instead, doctrine was presented in the Prayer Book itself – in the Ordinal (the form for consecrating Bishops, Priests, and Deacons), and in the Canon Law of the Church of England (which remained relatively unreformed until almost 100 years after the break with Rome). Thus, because it has neither an active teaching magisterium as in Roman Catholicism, nor a comprehensive doctrinal confessional statement as in the reformation churches of continental Europe, the Prayer Book by default carries a great deal of doctrinal weight.

The Episcopal Church is in a period of considering Prayer Book revision. The Task Force on Liturgy and Prayer Book Revision, an interim body that was created at the 2018 General Convention by Resolution A068, will be expected to consider what this might involve.

It is unclear what the next General Convention will approve: a plan for a new prayer book? A plan for a book of alternative services? Allowance for liturgical revision to occur more organically, at a grassroots level under the direction of diocesan bishops?

Having been appointed to this task force, I find myself considering potential hindrances to large-scale revisions. First, it is an enormous scholarly undertaking, and I worry whether we have the scholars and experts necessary for the task.

REVISION This (beside the issue of having one’s liturgy changed, always both spiritually and practically disruptive) is why the revision of the Book of Common Prayer is such a significant event. The Church of England has seen five iterations of the BCP (1549, 1552, 1559, 1604, and 1662, plus Common Worship in past decades); the American Episcopal Church, four (1789, 1892, 1928, and 1979).

The Anglican Church in North American (ACNA) just recently published its first BCP, the language and structure of which will be familiar at many points to those who are used to the 1979 American BCP. Nevertheless, it contains some notable differences, including an updating of the Coverdale Psalter (to which Nashotah House’s Old Testament professor, Fr. Travis Bott, was a contributor).

The boke of common prayer, and administracion of the sacramentes: and other rites and ceremonies in the Churche of Englande. London: In officina Edvvardi Whytchurche, 1552,” from the Walter S. Underwood Collection.

Second, revision should be a financially significant undertaking. It requires lots of experts to meet in person over extended periods of time. The (rejected) proposal at the 2018 General Convention for BCP revision estimated the cost to be in the neighborhood of 7-9 million dollars. Given the pressing needs of the church – evangelism to those outside the church, the re-evangelization of those inside it, the care for those in all kinds of need in our communities and beyond – is continued on page 23 VOL. 33 NO. 2

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Jonathan Jameson with Fr. Thomas Buchan, Director of Hybrid-Distance Learning

NASHOTAH HOUSE KEEPS

REAL PRESENCE & REAL PREPARATION

at the heart of its HYBRID-DISTANCE

P R O G R A M THE REV. JASON TERHUNE At Nashotah House, we are committed to providing for the many ways that lay ministers and those seeking ordination are called to serve God in the Church. While the choices are many, we remain at our core, a place for formation. At each opportunity to set the standard for forming future leaders of the church, we reflect on how we can best form the whole person.

For many, discerning a call to ordained ministry means moving themselves and their families to the campus for three years. For others, they continue their studies with the various courses and colloquia offered throughout the year. Additionally, for those seeking a theological degree, but also want the benefits of being on campus, we offer our unique Hybrid-Distance program. While much of the coursework is completed from home, the formational aspect of providing real presence and real preparation remains at the heart. This is achieved through residential weeks spent on campus. Hybrid- Distance students spend one week together on campus, twice each year. This format opens the doors to spend time in the library in addition to virtually, and joins the community together in St. Mary’s Chapel for our twice-daily worship and Holy Eucharist. When you are part of Nashotah House, you are part of a community that works, studies, eats, and prays together. Residential students, faculty and staff look forward to these weeks as we witness our hybrid-distance students treasuring this time on campus.

Two of our hybrid-distance students, one who graduated this past May and one graduating in May 2020, share their stories and experiences with this program.

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Jonathan Jameson Wins Two Student Essay Competitions On Monday, August, 5, recent Nashotah House graduate Jonathan Jameson (MTS, 2019) received word that he is the winner of the 2019 Charles Hefling Student Essay Competition sponsored by the Anglican Theological Review. His essay, “Erotic Absence and Sacramental Hope: Rowan Williams on Augustinian Desire,” has been awarded a prize of $750.00 and will be published in an upcoming edition of ATR. A little over a month later, on Monday, September 9, Jon also received word that he is the winner of The Living Church’s Student Essays in Christian Wisdom contest.

His essay, “Desire, Discontent, and Identity in the Totus Christus,” has been awarded a prize of $500.00 and will appear in the October 6 print edition of The Living Church. Both of Jon’s winning essays derive from his 2019 Nashotah House MTS thesis, The End of Desire: Sarah Coakley and Rowan Williams on Desire and its Relation to God, supervised by Fr. Thomas Buchan (Associate Professor of Church History) and Dr. David Sherwood (Associate Professor of Ascetical Theology and Director of the Frances Donaldson Library).

“Winning a student essay competition is a great accomplishment,” says Fr. Buchan. “It’s an indication of the very high quality of a student’s scholarship and writing. Winning two student essay competitions in the space of about a month is exceptional. Jon should feel very pleased and encouraged. These wins say a lot about his talent and his capacity for critical and creative expression. It’s exciting to see the very fine work he did in his thesis getting out into the public square.”

About his experience as a student in the seminary’s Hybrid-Distance program, Jon writes, “Part of what makes Nashotah House so special is that you don’t simply learn from incredible professors like Fr. Buchan – a scholar of Syriac Christianity and the only person that I’ve ever seen overcome with joy at the opportunity of explaining the Chalcedonian Christological debates – but you also get to sit with them, eat with them, and sometimes even become friends. Working with Fr. Buchan on my MTS thesis – a process that included a trip to Oxford to attend a theological conference at Pusey House – was both a wonderful blessing and a serious intellectual challenge. He encouraged me to dive deep into my interests: in this case modern Anglican theology and the relation of erotic desire to God. He gave me essential direction and also the space and affirmation to say what I wanted to say.

Through all of that, I ended up with a product that I am deeply proud of, and I know that it would have been impossible without his guidance. Working on this thesis was a profound blessing that was added onto the overall blessing of studying and being formed at Nashotah House Theological Seminary.”

Having completed his studies at the House, Jon and his family are currently residing in Montreal where he is continuing his theological education at the Montreal Diocesan Theological College. continued on page 22

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HYBRID-DISTANCE PROGRAM continued from page 21

God Placed a Desire Upon My Heart

BY SONYA BOYCE, Master of Ministry ‘20

“It is here that we are formed and transformed by His Holy Spirit through the liturgy, prayer, and music.”

(l to r) Chloe Bennett, Sara Oxley, Michael Clark, Eddie Gibbons, Katie Hamlin, Sonya Boyce

For me, the road to Nashotah House and the road to ordination has been long and very winding.

It began when I was a little girl in the Roman Catholic church when God placed a desire on my heart to be a priest. I grew up thinking this was an impossibility, forgetting God has a plan and can do all things, so the desire grew dim, but it never disappeared.

God placed my husband John in my life, and I became an Episcopalian. The journey continued, and He gave us two wonderful sons who are now grown with children of their own. Further, He granted me a fulfilling career as a kindergarten teacher, and I thought this was it. Still, there was a glimmer of the call God had placed on my life much earlier, and, though some doors opened, they soon were closed.

Now the time was right; God placed Bishop Love on my path, and I became an aspirant, and then a postulant with some serious questions and concerns for God...

You want me to do what? Do you know how long it has been since I wrote a paper? Do you know how old I am?

Do you know how much that will cost? And really do you know how far Nashotah is from Massena, New York? I knew nothing about Nashotah House, except that some of the priests that were formed there were the kind of priest I wanted to be. God let me rail on, and when I was finished, all He said to me was, “Sonya, how much do you love me?”

I remember my first trip to the House; it was a balmy Tuesday evening, and I was quietly sitting in my room

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pondering if this was the place I was supposed to be, and if this is what I am supposed to be doing. I decided to go for a walk. Within a few minutes, the campus was covered with the flickering lights of at least a million fireflies, and I knew this was it. Over the next two years, it became a Brigadoon for me – idyllic, unaffected by time, remote from reality.

All my fellow hybrid-students and I meet on campus for one “residential week” each quarter, taken from the world and placed in this world, where as strangers we become a community, a body, the Body of Our Lord Jesus Christ. We are formed and informed by teachers that are knowledgeable, passionate, and committed to us, to the House and mostly to Our Lord. We are steeped in Tradition, the Fathers, and History, all the while learning who Christ is in order to make Him known to others.

Central to everything at Nashotah House is the Sacrament. Each day begins and ends in the Chapel, where on our knees, together, we enter the Real Presence of Christ, where we are in Him and He in us. It is here that we are formed and transformed by His Holy Spirit through the liturgy, prayer, and music and where our individual and corporate prayer life is deepened and broadened.

I was stretched beyond what I thought I was capable of, but God gives us His grace, the tools, the people and the strength of the Holy Spirit to persevere as we are prepared to go out and minister to His people.

Thank you, Nashotah! ╪

COMMON PRAYER continued from page 19

spending this sort of money really the best stewardship of our limited funds?

Third, my anecdotal experience (which is only that, but often confirmed when I speak with others in the church) is that those under the age of 45 are drawn to Anglicanism because of its prayer book. One bishop I know in a moderate to left-of-center diocese directed that the Eucharist be celebrated at the cathedral at the High Altar, with all facing east, in the seasons of Advent and Lent.

Why? Because, he told me, the younger people “want that ole’ time religion.” Traditional liturgy and a substantive commitment to classical doctrine tend to be the hallmark of the last generation of younger clergy in the Episcopal Church. This is a change from the approach of the Boomer Generation of clergy in the Episcopal Church, who were marked not only by a commitment to a progressive approach to doctrine The book of common-prayer and morals, to more “relevant” liturgy, and administration of the sacraments... according to the and a relative disinterest in history use of the Church of England. and tradition. “I could do a lot of things London: Printed by His Majesties printers, 1662. with my life,” one young priest told from the Walter S. Underwood Collection. me. “If I’m going to give my life to serve as a priest, I want to give myself to a Christianity that actually has something substantive to teach, has liturgy that takes me out of the banal humdrum of my life, and that has a doctrinal and liturgical tradition that is robustly connected to historic Christianity throughout time.” These do not tend to be the priorities of those who are advocating for prayer book revision in the Episcopal Church.

MATERIAL HISTORY Nashotah House stewards an amazing collection of our tradition’s material history in the form of the Underwood Collection, just one piece of our Special Collections, which compromises some 50 volumes that include many historic prayer books and pre-Reformation Latin liturgical

books (mostly Sarum). It is truly a remarkable treasure.

No other tradition among western Christians leans so significantly on a physical book that contains the Psalter and the public liturgies of the church and sits so close to its self-identity. Liturgically speaking, Anglicans are a uniquely a “people of the book.” If you’re reading this, the Book of Common Prayer has likely been a tremendous spiritual gift to you. You’ll want to take a look at the beautiful new, high-resolution scans underway of Nashotah’s Underwood Collection. Go to https://www.nashotah.edu/library/underwood for an inside peek. ╪

Fr. Olver will also be presenting public lectures on liturgy in the coming year, and all are invited:

“A Clash of Reforms: The Impact of Vatican II on Anglo-Catholicism” at AngloCatholicism III: 175th Anniversary of the Church of the Advent Boston, December 5-6, 2019 “The Distinctive Contributions of Cranmer to the English Liturgical Tradition” at Worship and Preaching: The Anglican & Wesleyan Contributions The Institute of Anglican Studies, Beeson Divinity School, Birmingham, AL, August 10-11, 2020 “The Joining of Heaven and Earth: The Heavenly Mindedness of Early Christian Anaphoras” at “Heavenly Mindedness: A Catholic-Anglican Exploration,” Mundelein Seminary, Mundelein, IL, September 25-26, 2020

STEPPING INTO

NASHOTAH’S m u s i c a l

TRADI T I

BY DR. GEOFFREY WILLIAMS

While my time at Nashotah House is in its early days, my time as a church musician in Anglican Worship is nearing four decades long. Here at the House we have been blessed with a long tradition of fine music and musicians. This has been accompanied by a variety of instruments over time, and our current blessing is a new Allen Digital organ with capabilities that many of you will have heard during its inaugural recital given during Alumni and Commencement celebrations last May. The history of organs in worship can be traced to early days of Jewish worship with the magrepha, a descendant of the shofar which called priests to worship.

Wind instruments are mentioned in the Psalms and pipe organs are essentially large collections of wind instruments played via a keyboard. Obviously, the first music took the form of singing, the human voice being no less a wind instrument than an oboe or a flute. As the seminarians will attest, after our weekly music rehearsals in chapel, I am constantly drawing on the use of breath to support and sustain our worship through both spoken and sung prayer. That breath is supported first by our own bodies, by the commitment of our neighbors to the collective song, and no less importantly by the new organ in our beautiful chapel.

While organ playing can accompany our private prayer before and after worship, its primary role is to sustain our singing both in pitch and breadth. The development of organ-building and design has given us instruments today which provide additional color and timbre to the sound we make with our mouths, thereby enhancing our worship in the beauty of holiness.

One of the early institutions in my tenure here at Nashotah, however, has been to sing our Friday morning Holy Eucharist without assistance from our magnificent instrument. This proves to be a good exercise for a few reasons. First, in observance of the tradition of many of the Anglican establishments in England, we remember Good Friday each Friday with silence from our instrument. Second, the unaccompanied singing by our community more purely focuses our prayer inward and upward as we sing both at and with one another in our collegiate-style chapel. Lastly, to strip away the organ can remind us of the quiet joy that complements the exultant glory of a more full-bodied musical experience in worship. During our residential terms, we sing nine liturgies per week, eight with organ – which range from a simple accompanied hymn and Ordinary of the Mass to our full expression of Solemn High Mass on Thursday evenings with organ improvisations and voluntaries, together with glorious congregational hymns in harmony and anthems sung by our Choral Scholars.

The organ is used while we prepare incense before the singing of the Magnificat or Te Deum at Solemn Offices.

It also provides color and tone to the singing of Anglican Chant in Psalms and Canticles to further emphasize Dr. Geoffrey Williams conducting the choral scholars

“Here at the House we have been blessed with a long tradition of fine music and musicians. This has been accompanied by a variety of instruments over time, and our current blessing is a new Allen Digital organ with capabilities that many of you will have heard during its inaugural recital given during Alumni and Commencement celebrations last May.”

ON

the rhetoric of the sung word.

The organ can highlight the “skipping of a calf” or the weeping “by the waters of Babylon,” the Organ scholar, Joseph Lindsay majesty of a Gloria Patri,or the exalting of the “humble and meek.”

Here at Nashotah, we are blessed to have a rota of organists this fall to assist in elevating our praise through music: Stephanie Seefeldt, organist at Zion Episcopal Church in Oconomowoc, plays our daily Sung Eucharists in the mornings; Dr. Simone Gheller, of St. Jerome’s in Oconomowoc, plays for Sung Matins and Wednesday Evensongs; and our own Middler seminarian, Joseph Lindsay, is currently serving as Organ Scholar and plays Monday and Tuesday evenings and Thursdays for Solemn Mass.

As the child of two church organists and friend and colleague to countless others, I have been recruited to sit at the organ bench as a page-turner and occasional stop-puller. The curating of this new organ now falls to me, and my hope is to see its final voicing through to a permanent state for its best use in our beloved St. Mary’s Chapel. When we sing the psalms, we sing them antiphonally, from the Gospel (Cantoris) side to the Epistle (Decani) side. I hope to position speakers invisibly on either side of the quire to accompany

THE ALLEN RL-66A DIGITAL ORGAN WAS MADE POSSIBLE THROUGH THE GENEROSITY OF NASHOTAH HOUSE ALUMNUS, FR. GUS FRANKLIN & THE WILLIAM E. GODBEY ENDOWMENT FOR ARTS MINISTRY AT ST. PAUL’S CATHEDRAL, SPRINGFIELD, ILLINOIS.

both sides in either plainsong or Anglican Chant. The instrument has the capacity to do great things as a recital instrument; however, its role is in liturgical worship, and we will curate it as a liturgical instrument.

We also intend to introduce the instrument to the larger Lake Country community as a recital instrument, with planning underway now for two significant recitals in the spring. During our Alumni events, Dr. Gheller will be playing repertoire appropriate for voluntaries and recitals. Earlier in the spring, to coincide with a music elective I’ll be teaching on the Sacred Vocal Works of J.S. Bach, we’ll welcome a special guest recitalist to play the beloved Schübler Chorales and Fantasia in G Major, known as the Piece d’Orgue.

Humbly, I take my role as Director of Chapel Music, something in the shadow of the great Cantor of St. Thomas, Leipzig, Johann Sebastian Bach, who was not only responsible for the music of the Thomaskirche, but for the entire city of Leipzig. I do not take lightly the mantle for the music in our worship and in our classrooms. The first praise of God was made with the voice, in song. The students and faculty here are committed to contributing to that praise, and I mean to encourage them, regardless of their background or ability, to sing with one full voice giving back through that breath. We are a community of musicians here, not a small gathering of specialists. Our students will take their experience here into future endeavors as stewards of the liturgical and musical tradition passed down before us.

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ORDINATIONS & APPOINTMENTS THE REV. NATHAN DANIEL ADAMS, ’18,

THE REV. JOHN A. NEEDHAM, began serving as full-time Priest at St. Michael’s the Archangel Anglican Church, Winchester, VA, in July 2019. He attended the master of ministry program at Nashotah House. [photo 8]

was ordained to the priesthood by Bishop Milan Lach, SJ, May 5, 2019. The ordination took place at the Cathedral of St. John the Baptist, Parma, OH, in the diocese of the Byzantine Catholic Eparchy of Parma. Fr. Adams currently serves at the Cathedral as Parochial Vicar. [photo 1]

THE REV. EDMUND PICKUP, ’88, began serving as interim Rector in January 2019 at St. Andrew’s Episcopal Church in Greensboro, NC. [photo 9]

THE REV. COLIN AMBROSE, ’09, has accepted a newly defined position of Vice-Rector at St. George’s Episcopal Church in Nashville, TN. Fr. Ambrose began his ministry with his new parish on September 16, 2019. [photo 2]

Communion in Charleston, SC. The service of institution will take place on October 12, 2019, at the Church of the Holy Communion. [photo 10]

THE REV. CAROLYN BARTKUS, ’18, was

serving as Vicar at The Episcopal Church of the Cross in Ticonderoga, NY, on June 1, 2019. [photo 11]

ordained on Saturday, March 2, 2019, at St. Matthew’s Church in Latham, NY. She currently serves as Vicar at St. Matthews.

THE REV. ERNEST BUCHANAN, ’09,

was appointed as Vicar of St. James Episcopal Church, Hebbronville, TX, in September of 2019. [photo 3]

THE REV. ADAM BUCKO, ’19, was ordained

to the Sacred Order of Deacons January 2019 in the Episcopal Diocese of Long Island. He currently serves as Minor Canon at the Cathedral of the Incarnation in Garden City, NY, since June 2019. Fr. Bucko participates in the daily worship and ministry of the cathedral, but his primary role is to work on developing and launching The Center for Spiritual Imagination, which will reclaim the spiritual heritage of cathedrals as places of pilgrimage, holy hospitality, and spiritual renewal and re-imagine it for the 21st century.

[photo 4]

THE REV. MICHAEL CARR, ’82, joined St.

Francis Episcopal Church in Pauma Valley, CA, as pastor on July 7, 2019. [photo 5]

THE VERY REV. ANDREW J. HANYZEWSKI, ’09, has been appointed as the new

Rector of St. Andrew’s Episcopal Church in Mount Holly, NJ. Fr. Andrew will celebrate his first service at St. Andrew’s on Sunday, October 20, 2019. [photo 6]

THE REV. ROBERT B. HOEKSTRA, ’10, is the Rector of Grace Episcopal Church in Jamestown, ND, as of July 1, 2019.

THE REV. CANON DONALD MULLER, ’80, is Interim Priest-in- Charge at the Church of the Holy Spirit, in Tuckerton, NJ, since July 2019. [photo 7]

THE REV. JEFFREY R. RICHARDSON, ’05, will become the 16th Rector of the Church of the Holy

THE REV. RICHARD ROESSLER, ’19, began

DALE VAN WORMER,’19, began serving as Deacon Vicar at St. Paul’s, Sidney, and St. Matthew’s, Unadilla, NY, as of August 11, 2019.

NOTIFICATIONS OF DEATH NANCY R. HEILIGSTEDT, (NÉE TEMME), ’60, died on July 10, 2019, in Crown Point, IN. She was

a former resident of Racine, WI. Nancy was awarded a Licentiate in Theology at Nashotah House in 1970. A celebration of Nancy’s life was held on Saturday, July 13, 2019, at the Geisen Funeral, Cremation & Reception Center in Crown Point, IN. [photo 12]

THE REV. HORACE ABBOTT LYCETT, ’59,

died on March 25, 2019, in Arvada, CO. Horace was born in Owings Mills, MD, on May 11, 1933, where he grew up on his family’s dairy farm. Horace moved to Colorado, earning an English degree from the University of Colorado at Boulder before following a call to the priesthood. He attended Nashotah House and earned an MDiv in 1959.

Known lovingly as Fr. Hal, he and his wife Mary moved to Goodland, Kansas, in 2002, to continue ministry at St. Paul’s Episcopal Church. He served there until he retired at 78. A celebration of his life was held April 13, 2019, at St. John’s Cathedral in Denver, CO. [photo 13]

THE REV. CANON DR. JOHN DOUGLAS MCGLYNN died on March 18, 2019, in Springfield, MO.

He was Professor of Pastoral Theology at Nashotah House Theological Seminary from 2003-2011. Clergy and students referred to him as an extraordinary teacher, mentor, and a significant figure in the development of their spiritual lives.

He also served as Academic Dean from 2005-2009.

[photo 14]

continued on page 30 VOL. 33 NO. 2

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NOTIFICATIONS OF DEATH (cont.)

ALUMNI

UPDATES

THE REV. JEROME BATES STRETCH, ’70, died April 2, 2019, at the Community Hospice House in Merrimack, NH, after a long illness. Jerome was born February 3, 1938, in Brooklyn, NY, to Muriel Emily Bates and The Venerable Archdeacon Harry J. Stretch, an Episcopal Priest at Cathedral of the Incarnation, Garden City, NY. Fr. Stretch was awarded a Licentiate in Theology by Nashotah House in 1970. During his professional life, he served several parishes in Canada and the United States. Services were held Saturday, April 6, 2019, at St. Peter’s Episcopal Church, Londonderry, NH. [photo 15] MR. ROBERT WARD WINSTON JR., ’81, died May 25, 2019, in Wrightsville Beach, NC. He formerly served as an Assistant Chaplain and counselor at Nashotah House. [photo 16]

THE RT. REV. PETER H. BECKWITH, ’74, ’92, 16

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died October 4, 2019, in Ann Arbor, MI. Bishop Beckwith earned his degrees of Bachelor of Arts and Honorary Doctor of Theology from Hillsdale College and degrees of Master of Divinity and Honorary Doctor of Divinity from the University of the South, Sewanee, Tennessee; the degrees of Master of Sacred Theology and Honorary Doctor of Humane Letters from Nashotah House Seminary, Nashotah, Wisconsin. Bishop Beckwith served 18 years as the Episcopal Bishop of Springfield, Illinois, retiring in 2010. Bishop Beckwith served his country in the Chaplain Corps of the United States Navy Reserve for 27 years. He retired in September 1999 as the Deputy Chief of Chaplain for Total Force with the rank of Rear Admiral (RDML). He served as Chaplain for Hillsdale College from 2010-2016 where he retired and was named Chaplain Emeritus. [photo 16]

ALUMNI NEWS

THE REV. LT. COL. SHANON WAYNE COTTA, ’13, ’17, of Alna, ME, was recently promoted to the rank 19

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of lieutenant colonel at Joint Force Headquarters (JFHQ), Maine Army National Guard. Cotta is assigned as the garrison commander at Camp Keyes, overseeing base operations. He also administers the use and maintenance of various training sites across the state as well as the development of new training sites. [photo 18]

ARCHPRIEST CHAD RICHARD HATFIELD, ’78, ’88, ’08, was awarded an honorary doctorate from

HAVE AN UPDATE TO SHARE? Contact Molly Erickson

Manager, Institutional Advancement

merickson@nashotah.edu or 262-646-6507

the New Georgian University, Poti, Georgia, for excellence and leadership in Orthodox Theological Education. Fr. Hatfield is the President of St. Vladimir’s Orthodox Seminary, Yonkers, NY, a covenant partner with Nashotah House. [photo 19]

THE REV. CANON JAMES A. KAESTNER, ’59,

celebrated his 60th anniversary of the priesthood on August 4, 2019, at Zion Episcopal Church in Oconomowoc, WI. Zion church is where his ordination took place. Fr. Kaestner is well known for his passion as an avid cyclist and for vivid story-telling of his days as a seminarian at Nashotah House. Fr. Kaestner lost the love of his life, Judith Mary Kaestner, on August 26, 2019. [photo 20]

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CAMPUS CRANMER SCHOLAR LECTURES In conjunction with Marquette University, Nashotah House hosted two lectures by The Rev. Canon Dr. Ashley Null on October 1 and 2, respectively. Dr. Null also gave the sermon for Matriculation, on October 3. Dr. Null’s Nashotah House lecture, Cranmer in Context: The Patristic Sources for his Theology under Henry VIII, was well attended by students, faculty, and guests. He is currently editing a five-volume critical edition of Thomas Cranmer’s private theological diaries, which until now have been almost completely unknown. A video of Dr. Null’s lecture is available at www.nashotah.edu/Lecture.

New Professor of Church Music & Director of Chapel Music

Nashotah House welcomed Assistant Professor of Church Music, Dr. Geoffrey Williams, on September 15, 2019, and celebrated the release of the latest album by GRAMMY-nominated vocal quartet, New York Polyphony, the ensemble which Williams founded and for which he is artistic director and sings counter-tenor.

GARDNERS UNITE A group of seminary families, missing their gardens back home, joined forces this past summer to till, prep, and sow a community garden that has truly blessed the entire Nashotah House community. Their efforts produced a bounty of cutting flowers, fresh herbs, and wholesome organic produce for all to enjoy.

RETURN OF DAILY OFFICE RECORDINGS The recordings of Nashotah House’s Daily Offices are back! These much-loved audio editions are available once again on our website at www.nashotah.edu/ daily-offices.

Patheos Podcast

What does sacrifice have to do with Christian worship? Is worship merely a commemoration of Jesus’ once-for-all sacrifice? Or is there something more? Hear from Nashotah House’s assistant professor of Liturgics and Pastoral Theology, The Rev. Dr. Matthew S.C. Olver on his recent podcast: www.patheos.com/blogs/ northamptonseminar/2019/07/14/sacrifice-worship-and-the-newprayer-book.

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&c o m m u n i t y DISTINGUISHED NASHOTAH HOUSE PROFESSOR DELIVERS KEYNOTE ADDRESS Dr. Elisabeth Rain Kincaid, Assistant Professor of Ethics and Moral Theology at Nashotah House, delivered the keynote address at the Great Lakes Conference on Anglican Catholicity on August 17. A video of her preaching at the event is available at www.youtube. com/watch?v=9LiIof25i0A&feature=youtu.be.

ARCHBISHOP MICHAEL RAMSEY AWARD On May 23, 2019, Nashotah House honored the Kellermann Foundation with the Archbishop Michael Ramsey Award. Named for the 100th Archbishop of Canterbury, the Ramsey Award is reserved for persons whose service across the Anglican Communion exemplifies the world-wide vision of compassion and care that was a defining quality of the ministry of Archbishop Ramsey. The presentation of the award recognized the work of Dr. Scott and Mrs. Carol Kellermann and Mrs. Diane Stanton in providing hope and health to the Batwa and surrounding communities in Uganda.

To learn more about the Kellermann Foundation, visit www.kellermann.org.

BLOG LOVE FOR THE HOUSE Recent campus visitor, Anthony Parisi, from St. Michaels by the Sea, Carlsbad, California, shared a wonderful review of his recent visit to Nashotah House with alum, The Rev. Doran Stambaugh, on St. Michael’s blog: “I have visited different schools and seminaries before, but the distinctives at Nashotah House were tangible and striking”. The article is available here: www.stmichaelsbythesea.org/ blog/visiting-nashotah-house.

Nashotah House 2019 Matriculating Class Please pray for our newest sons and daughters of the House as they begin their journeys, having matriculated on Oct. 3, 2019.

BOOK RECEIVES ACCOLADES ONSCRIPT PODCAST The live podcast event, recorded in Nashotah House’s very own Common Room, on the topic of Origen of Alexandria with The Very Rev. John Behr’s live event is available on OnScript at https://onscript.study/.

Dr. Garwood Anderson’s book, Paul’s New Perspective, is listed as one of the Top 10 Books on Paul for 2014-2019 by scholar Michael F. Bird: www.patheos.com/blogs/ euangelion/2019/06/top-ten-bookon-paul-for-2014-19.

VOL. 33 NO. 8

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CAMPUS & COMMUNITY continued from page 33

CAMPUS

New (and Returning) Students on Campus

INAUGURAL BRECK CONFERENCE Nashotah House kicked off its first annual Breck Conference in June 2019 on the topic of Monasticism and the Church. Attendees enjoyed hearing from President and Provost, Dr. Garwood Anderson and The Rev. Dr. Greg Peters, Servants of Christ Research Professor of Monastic Studies and Chair to the Breck Conference, as well as speakers The Rev. Dr. Gregory Gresko, Dr. David Fagerberg, and The Rev. Dr. Julia Gatta. See our ad on page 27 or visit www.breckconference.com for information about next year’s conference.

The Nashotah House community welcomed this year’s incoming residential students during orientation week, August 27-30, 2019, and celebrated with the entire community with the annual Sundae Social on Sunday, August 25, and the kickoff Community Dinner on Thursday, August 29. A calendar of Nashotah House events is available online at www.nashotah. edu/eventcalendar. Also watch for community posts and happenings on Facebook and Instagram at www.nashotah.edu.

ORDINATIONS Nashotah House seminarian, Sara Oxley, was ordained by The Right Reverend Gregory Brewer, the fourth bishop of the Diocese of Central Florida, on August 16, 2019, at Church of the Ascension in Orlando, FL, where she is currently serving as Associate Rector.

Rev. Dr. James Sorvillo, Sara Oxley, Bishop Gregory Brewer & Rev. Canon Dr. Justin Holcomb

Les (husband), Sara, Lydia & Lois (daughters). Archdeacon Kristi Alday, Bishop Brewer & Canon Justin Holcomb (back)

The Reverend Jesse Ray Lassiter, ’19, was ordained to the Sacred Order of Priests on September 22, 2019, by The Right Reverend Gregory Orrin Brewer. The ordination took place at St. James Episcopal Church, Ormond Beach, FL, where Fr. Lassiter currently serves as priest assistant to the rector.

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The Right Reverend Francis R. Lyons III, assisting Bishop of The Anglican Diocese of the South, ordained Nashotah House seminarian, Clifford Michael Syner, to the Sacred Order of Deacons, on Wednesday, September 4, 2019, at St. Michael Anglican Church in Delafield, WI.

Fr. John Mackett, Deacon Lee Stafki, Bishop Frank Lyons, Deacon Cliff Syner, Fr. Eric Snyder & Fr. Kasch

Caelynn, Cliff, Lisa, Michael, & Christian

Summer Session Success Nashotah House’s July courses were a huge success.

Summer programming included a seminar for leaders of mid-sized churches, led by The Very Rev. Kevin Martin and The Rev. John Wengrovious; Lectio Divina: The Theology & Practice of Spiritual Reading taught by Dr. Hans Boersma; Origen of Alexandria, taught by The Very Rev. Dr. John Behr’s; and Hearts Bent to God: Sources, Methods & Ends of Ascetical Theology, taught by The Rev. Dr. Greg Peter’s. Watch for news of next year’s Summer Program coming soon.

A VALUABLE RESOURCE FOR NASHOTAH ALUMNI Each year the Francis Donaldson Library maintains a subscription to Atlas, an online fulltext collection of hundreds of major religious and theological journals. The database contains more than 678,000 records from 340+ core journals in theology. Many of the articles are available in full-text as PDFs. Atlas is available as an invaluable resource in your work as a priest, deacon, or lay leader.

To access this database, please send an email request for a username and password to librarian@nashotah.edu. We will respond by email with the URL for Atlas and the login credentials necessary to access it.

IMPORTANT NOTE: For alumni already using Atlas, the password recently required an update. Please email Bramwell Richards, the Electronic Services Librarian, at eservices@ nashotah.edu to receive the new password.

AWARDING OF HONORARY DEGREES The following individuals have been awarded honorary degrees from Nashotah House in 2019: Fredrick Arthur Robinson, Doctor of Divinity; Ryan Spencer Reed, Doctor of Divinity; William A. Crary, Jr., Doctor of Humane Letters; and Walter Virden, III, Doctor of Humane Letters, Walter Virden, III.

Publications The Rev. Dr. Thomas L. Holtzen recently published the “The Anglican Via Media: The Idea of Moderation in Reform,” in Journal of Anglican Studies 17, 1 (May 2019). www.cambridge.org/core/ journals/journal-of-anglican-studies/ article/anglican-via-media-the-idea-ofmoderation-in-reform/A3DA01D957096B44C0AA930E2069E662 and “Unity and Diversity in Anglican and Lutheran Ecclesiology,” in Church as Fullness in All Things: Recasting Lutheran Ecclesiology in an Ecumenical Context, ed., Jonathan Mumme, Richard J. Serina, Jr., and Mark Birkholz (New York: Lexington/Fortress, 2019). https://rowman.com/ISBN/9781978702851/Church-asFullness-in-All-Things-Recasting-Lutheran-Ecclesiology-in-anEcumenical-Context.

Dr. Hans Boersma published “Fear of the Word,” in First Things available at www.firstthings.com/article/2019/08/fear-of-the-word.

FOR MORE FACULTY PUBLICATIONS, VISIT WWW.NASHOTAH.EDU/FACULTY-WRITINGS. VOL. 33 NO. 2

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REAL PRESENCE. REAL PREPARATION.

2777 MISSION ROAD NASHOTAH, WI 53058-9793