The Pentecost Missioner 2015

MISSIONERTHE

NASHOTAH HOUSE

PENTECOST 2015VOL. 31, NO.4

JUNE - SEPTEMBER 2015

JUNEAmbrose Institute -- Colloquium IDeadline for registration

58-12

JULYNew Academic Year Begins DL: Old Testament and Liturgics Residential Week AD: Petertide Session I Courses AD/DL: Matriculation Last Day to Add/Drop a Petertide (Summer) Course without Financial Penalty AI: Liturgy Workshop DL/AI: Anglican Heritage Residential Week/Workshop AD: Petertide Session II Courses AD/DL: Matriculation

1 6–10 6-17 9 10

13-17 20-24 20-31 23

AUGUSTRS: Michaelmas Registration Deadline RS: New Students Begin to Arrive on Campus RS: New Student Orientation RS: All Student (New and Returning) Orientation DL: Fall Registration DeadlineRS: First Day of Michaelmas Courses

7 17 24-26 27-28 31 31

SEPTEMBERLabor Day – No Classes, Administrative Offices are Closed RS: Annual Retreat – No Classes (Retreat begins Tuesday pm after classes) RS: Matriculation Fall Symposium – Sacramental Participation & Spiritual FormationConvocation – No Classes Petertide (Summer) Courses End – All Coursework Due

7 23-24

24 25 & 26

25 25

AD = Advanced Degree DL = Distance Learning RS = Residential

Liturgy Workshops at Nashotah House

July 13 – 17, 2015

LT 200: Liturgy WorkshopThis one-week, non-credit workshop offered during July focuses on how the Book of Common Prayer(1979) and the Book of Occasional Services can be used in the corporate worship of either a “traditionalist” or “modern” congregation. The course considers what resources are essential in the planning of worship in either style of performance.

Each sacrament, office, or rite included in the BCP 1979 is discussed in its historical context. The class explores the psychological and symbolic associations that have gathered around each rite and discusses the theological appropriateness to the worshipping community. Finally, the class discusses the relationship that gesture and movement, music, and silence, visual and sensory experiences have to the rubrics and texts of our liturgical tradition.

This workshop is intended for two different types of inquirers: 1) Laypersons who have grown up in the Episcopal Church and know what liturgy is supposed to be, but have never been taught the reasons why liturgy is the way it is, and 2) Clergy who were never taught the ‘how’ of worship; that is, the preparation and practice of liturgical actions in the Episcopal liturgy.

July 20 – 24, 2015

CH 200: Anglican Heritage WorkshopWhat is Anglicanism? What do Anglicans believe? These are frequent questions, but they sometimes feel surprisingly difficult to answer. This one-week workshop aims to lay a foundation for grappling with the question of Anglican identity, by looking at the history that has shaped Anglicanism from the Reformation to the present day, and through considering some of the themes which have shaped our tradition, such as the influence of the Enlightenment, the effect of various revival movements, and the questions posed by global Anglicanism.

nashotah.edu/audit-a-course

ashotah House Theological Seminary invites you to consider our campus for your next event, retreat, conference, wedding, or reception. Located on upper Nashotah Lake, the campus of Nashotah House offers

DeKoven Commons, Adams Hall, a lake front, and even a rustic barn.

The private restaurant is under the direction of Jorge Rangel. The staff has been recognized for excellence in the preparation of the customized menus ranging from barbeque to lobster.

For more information about hosting an event at Nashotah House,

please visit nashotah.edu/special-events.

N

Now more than ever before your support of Nashotah House makes a difference. The House’s mission of providing the next generation of faithful leadership for the Church, both lay and ordained, is in the hands of those the House seeks to serve: the Church.

We ask you to please join the growing number of individuals, churches, and dioceses across the country who have decided to support the New Vistas Initiative by participating in the 1% Program and the Jackson Kemper 1000.

The 1% Program allows parishes and dioceses across the country to come alongside Nashotah House and its mission – to become its partners – by pledging 1% of their adopted annual budget to the Jackson Kemper Annual Fund.

The Jackson Kemper 1000 is a group of individuals who have pledged a minimum of $1,500 per year ($125 per month) to the Jackson Kemper Annual Fund, expressing their commitment to ensure the future of the House.

We would like to thank some of our newest 1% Partners:

• St. Michael’s by the Sea, CA• Saints Simeon & Anna Anglican, WI• The Diocese of Springfield• St. Stephen’s Church, RI

We would also like to thank some of the newest members of the Jackson Kemper 1000:

• The Rev. and Mrs. Frank Baltz• Mrs. Marilyn Dixon• The Rev. Dr. and Mrs. Andrew Grosso• The Hon. George Herbert Walker, III

Is God calling you into this partnership? If so, please visit our Give Site at www.nashotah.edu/new-vistas-campaign to learn more, enroll today, or to view a complete listing of our current partners. You may also call Ms. Jan Watter, the Director of Alumni and Donor Relations at 262.646.6507 for any information regarding our New Vistas programs.

Nashotah HouseThe Office of Institutional Advancement2777 Mission RoadNashotah, Wisconsin 53058262.646.6500nashotah.edu

THE AMBROSE INSTITUTE IS A MINISTRY OF NASHOTAH HOUSE THEOLOGICAL SEMINARY,

2777 MISSION ROAD, NASHOTAH, WISCONSIN 53058

REGISTER TODAYAMBROSEINSTITUTE.ORG

The goal of the Institute is to form lay/clergy partnerships for the purpose of returning to their parishes/congregations with a common theological language, a shared vision, and practical skills for promoting Gospel-centered, mission-driven ministry in and through God’s Church.

THE AMBROSE INSTITUTE INVITES CLERGY AND LAY

LEADERS TO APPLY TODAY FOR COLLOQUIA

BEGINNING JUNE 2015.

DEAN AND PRESIDENTThe Very Rev. Steven A. Peay, PhD

ASSOCIATE DEAN OF ACADEMICSThe Rev. Andrew T. Grosso, PhD

ASSOCIATE DEAN OF ADMINISTRATIONThe Rev. Philip Cunningham

ASSOCIATE DEAN OF STUDENTSThe Rev. Rick Hartley, DMin

BOARD OF TRUSTEES CHAIRMANThe Rt. Rev. Daniel Martins, ’89

BOARD OF VISITORS CHAIRMANThe Rt. Rev. Paul E. Lambert, ’75

ALUMNI PRESIDENTThe Rev. Canon H.W. Herrmann, SSC, ’89

DIRECTOR OF ANNUAL GIVING The Rev. Noah S. Lawson, ’14

The Office of Institutional Advancement

MARKETING, MEDIA, AND COMMUNICATIONSElin Wilde

ALUMNI UPDATES AND ADDRESS CHANGES TO:

Jan WatterDirector of Alumni & Donor Relations

[email protected]

MANAGING EDITORRebecca Terhune, ’15

ART DIRECTORBliss Lemmon

PHOTOGRAPHYJoseph Calandra, ’17

Bliss LemmonJessica Pollock

NASHOTAH.EDUGIVE.NASHOTAH.EDU

AMBROSEINSTITUTE.ORG

THE MISSIONER IS PUBLISHED FOR ALUMNI AND FRIENDS OF NASHOTAH HOUSE

[email protected]

PURE AFFECTIONThe Rev. Canon R. Brien

Koehler, SSC, ’76

FAITH OF THE PAST IS THE FAITH OF THE

FUTUREAmy Cunningham,

Archivist at Nashotah House

10

8

CANTERBURY TRAILS Diana Grosso

14

THE LOVING GOD OF THE OLD TESTAMENTTravis Bott, PhD, Assistant

Professor of Old Testament and Hebrew at Nashotah House

6

ove one another with brotherly affection. Outdo one another in showing honor.”(Rom 12:10) Paul’s directive to the Church at Rome is well-known around Nashotah House. It is particularly so, because I tend to “push” Chapter 72 of Saint Benedict’s RULE on “the Good Zeal” at every

opportunity. Or, so I have been told.

To my mind there is nothing better to push for developing community than that we love one another. And, in the process, have the only competition among us be showing honor to the other, rather than seeking it for ourselves. This is a recipe for life being lived according to the Gospel, whether it is within the context of the seminary, the parish, or the home. The “good zeal” of loving one another and preferring “nothing whatever to Christ,” as Benedict says, is something that all of us should strive for and work to achieve.

What we do at Nashotah House, in all of our educational/formational work, is to prepare priests and other ministers to do the work of community building. Given the state of the world in which we live, one that is in so many ways not all that different from that of Benedict, ministry has to focus on renewing foundations and building afresh on them. In his “The Mission of Saint Benedict,” John Henry Newman observed that Benedict found the world in ruins and undertook to restore it in a manner:

not of science, but of nature, not as if setting about to do it, not professing to do it by any set time or by any rare specific or by any series of strokes, but so quietly, patiently, gradually, that often, till the work was done, it was not known to be doing. It was a restoration, rather than a visitation, correction, or conversion. The new world which he helped to create was a growth rather than a structure.

LETTER FROM THE DEAN

“L

continued on p 20

In my day job (that is, when I’m not tending to Nashotah House business), I regularly have occasion to participate in the negotiation and drafting leading

to a Letter of Agreement between a vestry and a priest who has been called to that particular church. It can be a delicate dance. The vestry members are invariably and understandably anxious about financial constraints, and most

clergy at least want to make a lateral move financially, if not get a little bump. It becomes my job to respect and allay, as best I can, the anxieties of the vestry, and also “have the back” of the

priest whom we’re attempting to bring into the diocese. I’ve never had one of these situations blow up--so far all the outcomes have been successful--but there have been some tense moments along the way.

As I reflect on those tightrope walks, St Paul’s words to the Romans seem apposite: “Love one another with brotherly affection. Outdo one another

in showing honor.” (Rom. 12:10) Could Paul be encouraging a bit of competition among Christians? One could argue that engaging in competition of this sort is detrimental to the cultivation

of humility. Yet, here it is: “Outdo one another ...’’ Outdo one another in showing generosity. Outdo one another in giving the benefit of any doubt. Outdo one another in assuming that the person on the other end of the conversation has the purest of motives. In situations of conflict, outdo one another in striving to articulate your opponent’s position better than he or she can.

Nashotah House has, of course, always been fertile soil for the practice of this virtue, because the community has been diverse from Day One: How might our

The Rt. Rev. Daniel H. Martins, ’8911th Bishop of Springfield

I

Letter from the Chairman of the

board of trustees

continued on p 21

8 GIVE.NASHOTAH.EDUTHE MISSIONER

ray, grow, send, go— principles Anglican Frontier Mis-sions (AFM) has adopted in response to the need to mobi-lize churches to reach the unreached people groups of the

world. Visiting Nashotah House, executive director Rev. Christopher Royer described in more detail the principles of AFM. Why is it that seminarians should consider overseas mission as part of their call? “The Great Commission is not merely an option to be considered but a commandment to be obeyed,” said Fr. Royer, quoting Hudson Tay-lor. Fr. Royer continued “When Jesus said, ‘to the ends of the earth’, he meant it.” Today, there are over 7,000 people groups who have not been reached--1.6 billion people without access to the Gospel. We understand the need for churches to help other churches, and we see this in Paul’s letters when he collects funds from Corinth and sends them to the church in Judea (inter-church ministry), but we also see Paul passionate about taking the Gospel to the unreached, to those who have never heard (Rom. 15).”

P

REACHING THE

UNREACHED

Pray, go, send, grow–four principles of Anglican Frontier Missions.

The Rev. Christopher Royer

continued on p 19

9NASHOTAH.EDU THE MISSIONERPENTECOST 2015

Travis Bott, PhD, Assistant Professor of Old Testament and Hebrew at Nashotah House

hen we look at God’s love and the Old Testament, things can appear blurry and out of focus. Two mistaken views often distort our vision. But Psalm 136 can serve as a corrective lens.

The first mistake is to think that God is not loving in the Old Testament but only wrathful. The corollary to this view is the belief that God is first revealed as loving in Jesus Christ and the New Testament. This mistake creates a bipolar god. God’s mood swings from anger to love as we move from the Old Testament to the New, from Israel to the Church. Perhaps more commonly, we suppose that the angry pole was really Israel’s mistaken perception of God, but now we know better: the loving pole is our more accurate understanding of God’s true nature.

Psalm 136 emphatically denies this view. God is primarily characterized by love in the Old Testament. As it retells the story of the Old Testament, the psalm repeats the causal clause “for his steadfast love endures forever” 26 times, once in every one of its verses. That is more times than the theme of God’s love appears in most New Testament books. In the past, God made the world (vv. 4–9), delivered his people from

Egypt (vv. 10–16), and gave them the promised land as a heritage (vv. 17–22). God’s works of creation and salvation form a single, continuous movement. God did all this because of love. Verses 23–25 link God’s past actions with his present care: God remembers his people in their lowly state, delivers them from their enemies, and feeds all his needy creatures. God does all this because of love. Verse 4 affirms that there is only one God who performs the great wonders of the past and the present. The God of Israel is the Father of our Lord Jesus Christ. Although Christians today live under a different covenant than ancient Israel, God’s character has not changed: “His steadfast love endures forever.”

Even if we believe that the God of the Bible is fundamentally loving, we may still fall prey to a second mistake: that is, the idea that God loves us in an emotional or sentimental way. This mistake produces a wounded lover god, a codependent deity. We may hurt God, but God would never do anything to hurt us or anybody else. We may make a mess of our lives and this world, but God will still be there, waiting in the wings, to help us clean it up. God desires us; God needs us.

Once again, Psalm 136 delivers a strong rebuke to this view. Yahweh is the God of gods, the Lord of lords, the majestic God of heaven (vv. 1–3, 26). He is not our doting sweetheart; he is not a passive presence. First of all, God is the supreme agent who brings his world and his people into being and commands their obedience. The body of the psalm (vv. 4–25) uses 16 Hebrew verbs, and all of them refer to divine deeds. Over half of these verbs are participles that express God’s character through activity. By contrast, humans never act in the psalm. In addition, God’s fearsome power is not opposed to his love but is precisely the means by which God expresses his love. For example, God brings Israel out of Egypt “with a strong arm and an outstretched arm” because of his love (vv. 11, 12). God strikes down and kills mighty kings because of his love (vv. 17, 18). Finally, God’s love is best described as covenant fidelity not romantic infatuation. The Hebrew word used throughout Psalm 136 is hesed. By itself, the English word love cannot adequately convey its meaning, but the ESV renders it accurately as “steadfast love.” This is the same word that appears in Exodus 34, when God renews his covenant with a sinful people and reveals himself to Moses as “merciful and gracious,

THE LOVING GOD OF THE OLD TESTAMENT

W

continued on p 1910 NASHOTAH.EDUTHE MISSIONER

We invite Alumni and Friends of Nashotah House to give generously to the African Scholarship Fund. The purpose of these scholarships is to provide full tuition, room and board, fees, and books for African students studying in the Advanced Degree program at Nashotah House.

THE MACEDONIAN CALL: A RENEWED CALL TO MISSION ACTS 16:6-10

Anglican. Benedictine. Classical.give.nashotah.edu

We welcome you to the 2015 Fall Symposium which will focus on the contemporary importance of spiritual formation at the local parish level, in both theory and practice. As inheritors of the Oxford Movement (1833-1841), we will rediscover the Tractarian understanding of sacramental theology, how this served as the foundation and in particular to their sacramental approach to reading the Bible. In exploring the significance of the Oxford Movement through the lens of the twentieth-century Ressourcement movement, attention will be given to origin, criticism, and historical achievements.

Our speaker is the Rev. Dr. George Westhaver, MA Oxford, MDiv Toronto, PhD Durham Principal of Pusey House. Dr. Westhaver came to Pusey House in August, 2013. He conducted his doctoral research at the University of Durham under the supervision of Professor Andrew Louth on E. B. Pusey’s unpublished lectures, ‘Types and Prophecies of the Old Testament’. His research interests include E. B. Pusey and the Oxford Movement, the allegorical interpretation of the Bible, and the artistic expression of Christian doctrine.

Sacramental Participation & Spiritual Formation as the The Heartbeat of the Parish:

Patterns of Tractarian Exegesis & Spiritual Renewal at Work Today

Hosted by the Ambrose Institute, a Ministry of Nashotah House Theological Seminary

register todayambroseinstitute.org

September 25 & 26, 2015

lphabetical order is harmless when it comes to the arrangement of inanimate objects. But when people are “alphabetized” the effect can become tedious for those whose surnames begin with the last of the letters. Children from the Williams family, or the Zimmerman

family know that they always will be at (or very near) the end of the alphabetical line. Perhaps these children will grow up with a particular affection for the verse that goes “some who are first will be last!” But among Christians, accepting a place at the end of the line is a way of life–with or without alphabetical pressure.

Twice in the last week I was the first to arrive at a meeting where there would be twenty or more other participants. In both cases, the room was set with tables arranged in a square with an equal number of seats on all sides. I was also a guest at both events. Where would the leaders sit? Were others already expecting a customary place? Keeping in mind the admonition to take the lowest seat (Lk. 14:10), I made my choice and apparently chose well: no one asked me to move. Next time I am invited to these meetings, I plan to arrive late to avoid the uncertainty!

During a recent visit to Uganda I experienced some expressions of cultural hospitality that are not easy for North Americans to understand. A ritual of hand-washing before meals included young household members crossing the room on their knees to bring water, bowl, and towel to each of our group. As uncomfortable as this when first we experienced it, after several days we realized that this was an expression of affection–true familial affection extended to strangers. In the regular round of life at Nashotah House, chapter 72 of the Rule of Saint Benedict is a frequent point of reference.:

Just as there is a wicked zeal of bitterness which separates from God and leads to hell, so there is a good zeal which separates from evil and leads to God and everlasting life. This, then, is the good zeal which monks must foster with fervent love: They should each try to be the first to show respect to the other (Rom. 12:10), supporting with the greatest patience one another’s weaknesses of body or behavior, and earnestly competing in obedience to one another. No one is to pursue what he judges better for himself, but instead, what he judges better for someone else. To their fellow monks they show the pure love of brothers; to God, loving fear; to their abbot, unfeigned and humble love. Let them prefer nothing whatever to Christ, and may he bring us all together to everlasting life.

All members of the community recognize the necessity of “good zeal” in community life. It can mean something as simple as accepting alphabetical order. But it is certain that “good zeal” will be very costly to any who choose to live it. It will mean coming to one another on our knees.

PURE AFFECTION

The Rev. Canon R. Brien Koehler, SSC, ’76Chaplain at Nashotah House

Chapter 72 of the Rule is a commentary on the implications of loving one another and outdoing one another in showing honor. It is rich with spiritual direction built upon Gal. 5:22: “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control.” Forbearing the weakness of others, and pursuing what is best for others in every case is the ideal. At first glance, it may seem to be a lonely path without reward. But in the Christian community, there will be those who are pursuing what is best for you even as you look to their interests. As you give, so will you receive.

Chapter 72 is a moment of truth when it comes to growing up into Christ. Loving one another with familial affection, and honoring one another is how we give up ourselves to His service. Pure affection is nothing less than the imitation of Christ, who himself brings us water, basin, and towel on his knees so that from him we learn what to do for each other.

O God, who hast taught us to keep all thy commandments by loving thee and our neighbor: Grant us the grace of thy Holy Spirit, that we may be devoted to thee with our whole heart, and united to one another with pure affection; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

The Book of Common Prayer, p. 179

A

MEDITATION

The Rev. Noah S. Lawson, ’14

rowing up in a family of four children, I was reminded on regular basis by my parents that I should love and care for my three sisters unconditionally. As the oldest, I felt a particular responsibility to do just that. However, as anyone with brothers or sisters knows, sometimes loving and serving them, let alone outdoing

them in showing honor, is a challenge. The ability to love in this way, and have it manifest itself in concrete ways, doesn’t just happen. Rather, it is a result of cultivating an attitude and orientation of one’s heart. You must choose to love, you must choose to serve, you must choose to show honor even when you do not want to. My parents worked hard to help each of us children cultivate a rightly ordered heart that would manifest itself in us loving and honoring one another. Men and women arrive to Nashotah House as strangers. They come from different geographic regions, they are different ages, they are sent from different ecclesial jurisdictions, they are both men and women, and they are of different races and nationalities. As you might imagine, given all of these differences, it is sometimes difficult to love one another and to outdo one another in showing honor. In fact, it is easier to undermine, tease, hurt, and alienate others because of these differences. The reason it is difficult to love in the way Saint Paul exhorts us, and to engage in the disciplines that produce and cultivate it, is that it is not of one’s own doing. As Christians we know that it is the indwelling work of the Holy Spirit that enables us to be disciplined in this way--choosing to respond to the reforming and life-giving work of the Lord in our lives. He enables us to love as He loves. For all of the differences that students bring when they arrive at Nashotah House, they also have something in common: a willingness and commitment to be formed for ministry according to the catholic faith and tradition. At the beginning of each fall semester, the new junior class matriculates by signing an oath submitting themselves to the statutes, regulations, and authorities of Nashotah House. Upon signing the matriculation book, each student becomes either a son

Letter

Gor daughter of the House and is welcomed into the community. They become family, and the House serves as a home where they learn and do what our Lord has modeled for us. For the time they are at the House they will learn many things necessary to become effective leaders, both lay and ordained, for the Church. Perhaps, the most important lesson will be how to love with brotherly affection and how to outdo one another in showing honor. This has a lasting effect that flows into the broader church. The Rt. Rev. William Wantland, retired Bishop of Eau Claire, says of Nashotah

DIRECTORfrom the

ANNUAL GIVING

continued on p 20

n honor of the Very Rev. Steven A. Peay, PhD, becoming the 20th Dean of Nashotah House, it is a fitting time to recall the two longest serving deans in the history of the House: the Rev. Azel Dow Cole (1850-1885) and the

Rev. Edmondson J. M. Nutter (1925-1947). What follows are some highlights of their time spent as Dean and President.

Mr. Azel Dow Cole was in the same 1841 graduating class at General Theological Seminary as the Rev. James Lloyd Breck, the Rev. William Adams, and the Rev. John Henry Hobart, Jr.,

Amy Cunningham, Nashotah House Archivist

Faith of the Past is the Faith of the Future

I

(Nashotah’s founders along with the Rt. Rev. Jackson Kemper). He was enjoying a relatively peaceful time as rector of St. Luke’s, Racine, WI, when, in 1850, Nashotah’s first President, Mr. Breck departed for Minnesota and Mr. Cole was called as the next President of Nashotah House. This development clearly marked the end of Nashotah House as primarily a mission on the frontier and the beginning of Nashotah House as an institution of theological education.

Mr. Cole recorded the following in his journal from 1850, upon his election as President of Nashotah House. The sentiment revealed is one most likely shared by every President and Dean that has come after him.

On Sept. 12, 1850 I entered upon my arduous duties here and have endeavored to discharge them prayerfully, in the fear of God to the honor of His name and the good of His Church. What the results may be I cannot tell, but leave all to the Lord.

-The Rev. President Azel Dow Cole from his personal diary, August 1, 1851

During Mr. Cole’s term, the first brick buildings were built. In 1855 a thirty-two room, three and one-half story dormitory called Bishop White Hall which was built; and unfortunately burned down in 1916. St. Mary’s Chapel (1859), Webb Hall or “The Fort” (1865) and Shelton Hall (1869) were also built under Mr. Cole’s leadership.

Dean Nutter with class of 19411st row l-r: Wilfred Penney, Frank Alvarez, Robert Hall, Dean Nutter, unknown, Joseph Alan diPretoro2nd row: Donald Heermans, William Chamberlain, Michael Ray Becker, Thomas Davis, Harold Wagner, unknown.

14 NASHOTAH.EDUTHE MISSIONER

President Cole spent much of his time pleading for funds for the House and would anxiously await the mail for the “Daily Bread Fund” so as to pay the day’s bills. In the latter part of his tenure, he said that he “never once on Monday could see his way pecuniarily to Saturday night, but never yet has the “cruse of oil failed.”

Also notable is that Mr. Cole overlapped with the Rev. James DeKoven and was the “odd man out” of the Nashotah faculty in remaining supportive of him during DeKoven’s later controversies.

Mr. Cole died in 1885 while still serving as President of the House. He, along with his wife Elizabeth and other family members, is buried in the Nashotah House Cemetery.

Approximately 40 years after the death of President Cole, the Rev. E.J.M. Nutter, a Nashotah graduate, was elected to lead Nashotah House. By now the term “Dean” had been adopted. He steered the school through the Great Depression and World War II.

In 1925, at the commencement of Dean Nutter’s term, the Fort was used as a dormitory for the Collegiate Department. This department was created for college students who intended to enroll at Nashotah House upon the completion of their college degree. Students took a bus to Carroll College every day for classes, in addition to taking some theological classes at Nashotah. The Collegiate Department was a big part of Nashotah during the Nutter years: the collegians would compete against the seminarians in various sports and they had a fraternity called Alpha Kappa Nu, of which Dean Nutter took part in the initiation ceremonies. The department closed in 1947, around the same time as the retirement of Dean Nutter.

As you can imagine, the Depression was a very tough period financially for Nashotah House. The low point, occurred in 1933 when, by order of the President of the United States, there was a temporary suspension of all bank payments for the entire country. The effect was that all tuition income and

donations were frozen, leaving not one penny to pay salaries or bills. In addition, it was during this year that the local bank closed, taking all of the students’ money with it. The Fort was closed to save electricity costs and the staff was reduced to six.

As Dean, he was also professor of Pastoral Theology and sometimes of Liturgics and Homiletics. Upon his retirement a student wrote, “The Dean has earned for himself the reputation of one of the greatest preachers of his age. He prefaced each Homiletics by the admonition, ‘Remember Ministry of the Word came before the Ministry of the Spirit.’” One of his more well remembered instructions was, “Just as an organ without wind is to no avail, a ‘windy pulpiteer’ with naught but wind is less.”

During World War II, Dean Nutter, attempted to keep a correspondence with all of Nashotah’s alumni who were serving as chaplains in the United States Armed Services, and he shared their news with the community in the Nashotah House newsletters. In 1943, there were thirty-eight alumni serving in either the Army or Navy.

Shortly after becoming Dean, Nutter wrote in The Cloister, a Nashotah House publication, “When I was here as an undergraduate I had no idea how the Deans under who I studied passed their time. Everything went on just as usual. Study proceeded, meals were served, we ate, slept, rose up, worshipped day after day. But I begin to realize, too, the heavy responsibilities which lay on the shoulders of the two Deans who brought up the class of 1911.” One hundred seventy-three years and twenty Deans, The pressures of being Dean of Nashotah House—one hundred seventy-three years, twenty Deans— but some things they all share in common. The Nashotah House community is thankful for the service of our previous Presidents and Deans and wishes the very best to Dean Steven Peay. Bishop White Hall, built in 1855, during Azel Dow Cole’s term as President (1850-1885),

burned down in 1916.


ny visitor to Nashotah House immediately recognizes the living presence of history that pervades our

architecture, our academics, and our liturgy. It may be easy to assume this is simply the result of convention; however, the foundation of truth over which Nashotah House has built its walls and upon which we continue to train the next generation of clergy and lay leaders, is not convention but an intentional and reasoned outlook.

Devoted to the discipleship of each member of Christ’s church, Nashotah House, for nearly 175 years, has cultivated an environment that not only facilitates the growth of its students and feeds them spiritually but teaches them craftsmanship in the context of worship. Commitment to the legacy of English Church Music has been just that. Through a studied and shared piece of music, Nashotah House choral scholars

A LIVING TRADITION: ENGLISH CHURCH MUSIC

both worship and encourage the worship with others, and through the chanting of the liturgy, the Scriptures transform all who hear. The structure evident in the music reflects the order

A Once $250,000 is raised to complete the edifice, the bell tower at Nashotah House will become another in a group of change ringing bell locations in the United States.

observed in creation, evidence of a sovereign Lord, and the careful study and delivery of each piece reflects the craftsmanship of God.

In October 2013, the donation of a collection of change ringing bells named Gabriel, Raphael, Jehudiel, Jackson Kemper, James Lloyd Breck, James DeKoven, Charles Chapman Grafton, and Uriel joined Michael, the one-ton bell that has called the Nashotah House community to prayer for 128 years. A subsequent donation, providing the steel and concrete needed, will allow the House to erect this bell tower with a design which will complement the surrounding architecture and masonry. Canon Joseph Kucharski, Professor of Church Music at Nashotah House, commented on the project after we received the generous donation, “Because of our unique witness

and commitment to introducing our students to the historic English Choral Tradition, with its rich and varied approach to change ringing, we receive the gift of these magnificent bells and know they will enhance our work and common life together.”

Developed in the seventeenth century at Oxford and Cambridge, the art of change ringing is a display of patterns and orderliness, a perfect compliment to the nature that will surround the tower and the liturgies that take place in the Chapel of St. Mary the Virgin. Once $250,000 is raised

Elin Wilde, Media, Marketing, and Communications


Under the bishop’s fatherly oversight, the clergy were to realize their unity, having among themselves a spirit of brotherhood and of mutual obligation as bearers of a sacred ministry for the spread of the gospel.

Charles R. Henery, Yankee Bishops: Apostles in the New Republic, 1783 to 1873, p. 97

The office of bishop in the Episcopal Church in the United States has long begged attention from historians. Yankee Bishops: Apostles in the New Republic, 1783 to 1873 is the first collective examination of the American episcopate and offers critical insight into the theory and practice of episcopal ministry in these formative years. In this period, one hundred men were elected and consecrated to the episcopal order and exercised oversight. These bishops firmly believed their office to mirror the primitive pattern of apostolic ministry. How this primitive ideal of episcopacy was understood and lived out in the new republic is the main focus of this

study. Yankee Bishops is also the first book to scrutinize and analyze as a body the sermons preached at episcopal consecrations. These valuable texts are important for the image and role of the bishop they propagate and the theology of episcopacy expounded. The final portrait that emerges of the bishop in these years is chiefly that of a sacramental and missionary figure to whom the pastoral staff came to be bestowed as a fitting symbol of office. These bishops were truly apostolic pioneers who carved out a new, vigorous model of ministry in the Anglican Communion. Yankee Bishops will be a primary source in Anglican and ecumenical studies and of general interest to the reader of American religious and social history.

From August 1983 to January 2008, Charles R. Henery was sometime Professor of Church History and Homiletics and Sub-Dean at Nashotah House Theological Seminary in Nashotah, WI. He served as Priest-in-Charge of the Episcopal Church of St. John Chrysostom in Delafield, WI. He received his ThD in American church history from The General Theological Seminary in New York City. He is the editor of Beyond the Horizon: Frontiers for Mission (1986) and A Speaking Life: The Legacy of John Keble (1995) and co-editor of Spiritual Counsel in the Anglican Tradition (2010).

YANKEE BISHOPS: APOSTLES IN THE NEW REPUBLIC

to complete the edifice, the bell tower at Nashotah House will become another in a yet small group of change ringing locations in the United States. The tower’s presence will serve and delight the community but will also draw visibility and recognition of the House worldwide, demonstrating our commitment to both preserving the English church music tradition and equipping the Church for its mission of worship.

To learn more or contribute to the Bell Tower Project, please contact the Director of Alumni and Donor Relations, Mrs. Jan Watter, at [email protected] or call 262.646.6507. Contributions may be mailed to Nashotah House, line item Bell Tower Project, or may be sent via the Nashotah House ‘Give Site’ at give.nashotah.edu.


he life and ethos of Nashotah House has been captured—along with a dash of the whimsy—in a painting now hanging in St. Drogo’s Coffee Shop in Shelton Hall. Diana Grosso, who has been working as an artist for more than ten years, has portrayed a bit of the historic Anglican tradition in her new work, “Canterbury Trails.”

“I was inspired by the murals one often sees in bookstores and coffee shops,” said Diana. “I started out with a list of about thirty-five different historic figures who influenced the Anglican tradition. The ones I selected for the painting are mostly those who have had a direct influence upon Nashotah House.” Diana first studied painting and fine arts while enrolled at North Seattle Community College and the University of Washington, but then switched to the study of classics. She put aside painting for many years and worked as an administrative assistant at various colleges and universities. “I decided to take up painting seriously in 2004 and to my surprise and dismay found that I had forgotten how to do it,” she said. “My first attempt at a painting—a few daisies in a green vase—was pathetic. So I’ve spent ten years teaching myself how to paint and am still learning; I definitely consider myself an amateur.” Painters who inspire her the most are Post-Impressionists, Vincent Van Gogh and Henri de Toulouse-Lautrec; but she painted Canterbury Trails in a realistic style to fit in with the traditional look of Nashotah House. It took Diana about three months to complete the painting, for which she used water-soluble oils. She looked for subtle ways to highlight the personalities and histories of the figures in the painting. John Henry Newman (1801-1890), for example, appears to be exiting the room with a “to-go” cup in his hand. Why a to-go cup? “Newman was an Oxford academic and a priest in the Church of England, but the painting implies he was already on his way to Roman Catholicism,” said Diana. Julian of Norwich (c. 1342-1416) also appears in the painting, looking out from her cell, a nod to the friendly relationship Nashotah House maintains with Norwich Cathedral in England. Julian is portrayed receiving a cup of coffee from an aproned John Wesley (1703-1791), which suggests that even in the midst of contemplative prayer a cup of coffee for refreshment is not a bad thing. Other figures that appear in Canterbury Trails include Thomas Cranmer (1489-1556) engaged in subtle conversation with Richard Hooker (1554-1600), Augustine of Hippo (354-430) hard at work on his next theological best-seller, an imperturbable James Lloyd Breck (1818-1876) sipping a cup of tea, Thomas Aquinas (1225-1274) thoroughly engrossed in Peter Lombard’s Sentences, and Jackson Kemper (1789-1870) poring over a map of his missionary diocese, ready to blaze new trails for the church, a travel mug close to hand. Diana selected models from the residential community she thought best approximated the demeanor and postures she wanted to portray. Those who contributed to the project include Phil Berghuis ’15 (Cranmer); Zachary Braddock ’15 (Kemper); Joel Christian ’16 (Augustine); Fr. Philip Cunningham (Newman); Fr. Andrew Grosso (Hooker); Fr. Rick Hartley (Aquinas); Emily Lavikoff ’15 (Julian); Cameron MacMillan ’16 (Wesley); and Jedd Trenum ’15 (Breck). Diana’s cat, Tyndale, also makes an appearance in the window of Julian’s cell.

CANTERBURY TRAILS

T


Diana is originally from Seattle, WA. She and her husband, Fr. Andrew Grosso, have been married since 1998. Her interests include music, painting, and languages (chiefly French and biblical Hebrew). Fr. Andrew and Diana live at Nashotah House with their three cats (Sabine, Chiba, and Tyndale). Fr. Andrew also serves as Associate Dean for Academic Affairs and Research Professor of Philosophical and Systematic Theology.

19GIVE.NASHOTAH.EDU THE MISSIONERPENTECOST 2015

Petertide Courses 2015

Session I:July 6-17

NT 727/BE 838 – The Pauline Epistles and Nicene Trinitarian TheologyMay also fulfill the DMin CD requirement

The epistles of St. Paul were fundamental to the development of Nicene Trinitarian doctrine. This course will focus on that forward movement—how Paul’s letters helped shape later Trinitarian theology—as well as on the corresponding backward movement—how later Trinitarian doctrine can help us to reread Paul’s letters in the Church today. Along the way, attention will be paid to the connection between Paul’s Trinitarian theology and his understanding of the spiritual life. The course will also concentrate on the formation of disciples and how that connection contributes to pastoral theology today.

Wesley Hill, PhD, Assistant Professor of Biblical Studies, Trinity School for Ministry

AT 826 – Archbishop Michael Ramsey: A Vision for Liturgy and Spirituality

May also fulfill the DMin LT requirement

Michael Ramsey, the 100th Archbishop of Canterbury, was a man of strong personal faith and theological commitment. The son of a Congregationalist minister and the brother of a renowned Cambridge mathematician and atheist, Ramsey was an unlikely standard bearer for Anglo-Catholicism in the Church of England. Further, he became a respected public voice of Christian belief, remaining engaged with a world that was becoming increasingly

distant from the Church. To understand Ramsey’s private and public spirituality, this course will consider his major writings. At the same time, the course will examine how his own convictions about theology, ecclesiology, and worship, can provide a model of generous engagement with the world in the name of Christ.

The Very Rev. Benjamin Thomas, ThD, Dean, Christ Cathedral, Salina, KS

CT 820 – Head, Heart and Hands: An Approach to Catechetical Pedagogy

May also fulfill the DMin AT or CD requirements

In recent times a pedagogue is a practitioner of pedagogy, a term typically used to describe individuals involved with teaching young children. Typically the pedagogue’s job is distinguished from that of a more traditional teaching role, which tends to focus solely on cognitive skills. The focus of pedagogy is more holistic in nature with the broader goal of lifelong learning and skills acquisition. This course will examine principles of learning from a ‘cradle to grave’ perspective highlighting cognitive, affective, and faith development issues as they pertain to catechesis. We will explore the relationship between teaching methods, cultural expectations and assumptions, and theological perspectives in order to offer participants a repertoire of pedagogical approaches. Special attention will be given to the church’s role and responsibility in providing compassionate, pastoral, and biblically grounded instruction.

Leslie Thyberg, PhD, Learning Skills Coordinator, Trinity School for Ministry

Session II: July 21 – August 1

DSem 801 – Ethnography, Methodology and Theological Reflection

This three-credit introductory overview is required for all Doctor of Ministry students in the second or third year of the program. It will cover all aspects of design for the Doctor of Ministry Project. The module will equip students for the process of exploring, researching and reflecting theologically on a specific ministry concern, in context, in an effort to advance the faithful ministry of the Church. It includes a Handbook as a reference guide for use during the Doctor of Ministry process.

The Rev. Jack Gabig, PhD, Associate Professor of Practical Theology and Director of Advanced

Degree Programs, Nashotah House

The Rev. David Jones, ThD, Affiliate Professor of Pastoral Theology, Nashotah House

BE 839 – Preaching the Parables of Jesus

May also fulfill the DMin CD requirement

The corpus of Jesus’ parables represents some of the most intriguing, some of the most worked-over; and, unfortunately sometimes, some of the most misused material in the Holy Scriptures. In the parables, the interpreter is challenged with teachings that, for all their apparent simplicity, still elude, befuddle, and frustrate straightforward exposition. The preacher is faced with the further challenge in that nothing might be more ruinous of the parable’s genius and fatal to its effect than its straightforward exposition! This course, conducted in workshop format and giving special (though not exclusive) attention to the parables of Luke’s gospel, featured in Lectionary Year C, will train participants to engage the parables with exegetical responsibility and to proclaim them so as once again to summon hearers afresh to the kingdom of God.

Garwood P. Anderson, PhD, Professor of New Testament and Greek, Nashotah House

The Rev. Steve Schlossberg, Rector, St. John’s Episcopal Church, Troy, NY

CD 835 – A Missional Theology for the Local Church

May also fulfill the DMin CT requirement

What difference does it make if the church doesn’t merely have a mission to fulfill, but is by nature missional - i.e., a sent community bearing witness to the Reign of God in Jesus Christ throughout all the world? Actually, for churches caught in the web of contemporary American cultural logic, it changes everything. The identity and vocation of the local congregation, and their cultivation by pastoral agents, are the focus for this DMin course.

The Rev. George Hunsberger, PhD, Retired Professor of Missiology, Western Theological

Seminary

AT 723/LT 830 – The Spirituality of Anglican Liturgy: As Revealed in Mr. Hooker’s Laws

May also fulfill the DMin AT requirement

This seminar is designed to engage the life and work of Richard Hooker, focusing on his magnum opus, The Laws of Ecclesiastical Polity, and its treatment of Liturgy and Ecclesiology. Hooker has been recognized as the ‘architect of Anglican Ecclesiology,’ ‘originator of the via media,’ and as the ‘prophet of Anglicanism,’ while also being hailed as a harbinger of magisterial reform in Britain. He lived and worked in a time of great division within the Church of England; in many respects one not dissimilar from our own. Hooker’s perennial contribution and his timeliness should become evident as the seminar unfolds. Seminar participants will first ‘meet’ Mr. Hooker and then engage him in his Laws. Students of AT 723/LT 830 are expected to have read the eight books of the Laws prior to class beginning.

The Rev. Steven A. Peay, PhD, Professor of Homiletics and Church History, Dean and

President of Nashotah House

for more information & to register for these petertide courses, please visit nashotah.edu.

few weeks back I was at my Diocesan Convention and was talking with a man with whom I used to serve on the Board

of Examining Chaplains. As the conversation progressed it turned to the topic of Nashotah House. And after the usual questions of how things were going, he said to me, “You know the church needs Nashotah House.” I was pleased by his comment, but also a touch ashamed because of something

that it made me realize. For here was a man with no formal association with our beloved seminary, who had, as best as I know, never even visited here, yet he sensed the essential nature of what we do here. My shame was the result of the realization of what happens to many of us who love this place most, and that is we lose sight of the uniqueness and necessity of this place. Sometimes all we see is Nashotah House’s flaws, losing site of all the great things that go on here on a daily basis. We miss why the church needs Nashotah House. And so let us take a minute and examine what it is about Nashotah House that the church so desperately needs.

I would argue, and indeed I think many would argue, that Nashotah provides

the link to the past so that we may confidently go into the future. We are the ones who talk about the Church Fathers, the history of Church Music, and the history of the Church in general. We still hold worship as the center of our life together. The approach we take to educating leaders in the church may be seen as archaic, but actually we are “modern” in its philosophical sense; modernism uses its cultural inheritance, the place from where it came, while going in new directions. Terry Teachout, writing in The Wall Street Journal, had this to say in discussing theater, “To be sure, most ordinary folks like at least some modern art, but they gravitate more willingly to traditional fare. Just as Our Town (whose form, lest we forget, was ultramodern in 1938) is more

popular than Waiting for Godot (1953), so too are virtually all our successful ‘modern’ novels essentially traditional in style and subject matter.” People are not terribly interested in art that is unhinged from the past, but rather want the modern to have an understanding and acknowledgement of what came before.

You see there are two approaches to our world that we generally see. One is the post-modernist view that says all that comes before is bunk and we will unleash ourselves from it. The other is modernism, which understands and connects with the past but makes it so that modern ears can hear it. At its best, modernism acknowledges that deep inside most people is a need for the traditional, that which expresses the best of all that has come before. And I believe when people say that Nashotah House is needed, it is because of this institution’s source of collective understanding from which we came. Nashotah House is here to bridge the two worlds and respect both of them. In so doing we are like Our Town because we speak to the modern while understanding our past. We are not to be a museum of the past nor do we move with the latest trends. We are grounded and yet able to understand the world in which we live. That is one of the reasons that this place is great and that is why it is so desperately needed.

The Rev. Philip Cunningham, ’08

A

Nashotah provides the link to the past so that we may confidently go into the future.

OF THIS PLACETHE NECESSITY

Letter from the Associate Dean of Administration


PLACEslow to anger, and abounding in steadfast love (hesed) and faithfulness” (vv. 6, 7). God acts powerfully and dangerously to achieve his purposes, but he is also unfailingly loyal to his covenant commitments: “His steadfast love endures forever.”

Psalm 136 is a lens through which we can see more clearly the loving God of the Old Testament, but it is also a lens through which we can see more clearly the loving God of our own lives. The psalm begins and ends with an imperative call to praise (vv. 1–3, 26): “Give thanks to the LORD, for he is good, for his steadfast love endures forever” (v. 1). The biblical story of God’s wonderful works is meant to produce a people who lift thankful hearts to the Lord. The Father Almighty has graciously saved us, and the Creator of heaven and earth continues to feed us (vv. 23–25). Let us give thanks to the Lord our God. It is right to give him thanks and praise.

Travis Bott grew up in a small logging town in the beautifully rainy Pacific

Northwest. In college, he naively attempted to master the Bible in one

year. He began teaching himself Hebrew at night while working as a house painter

by day. Through many years of study, he has learned to appreciate both the

depth of Scripture and the shallowness of his own understanding. Dr. Bott is

committed to teaching the Hebrew Old Testament as Christian Scripture,

and he believes that training in biblical interpretation is crucial for faithful and

relevant ministry in the church today. He has taught seminary courses at the

Divinity School of Duke University and Candler School of Theology at Emory University. He is also an active teacher

and preacher in local congregations. Dr. Bott has served as a youth minister to inner-city skateboarders and holds a

black belt in Tae Kwon Do. He is happily married to Jill, and they

have three children.

Prior to entering the mission field, Fr. Royer engaged in the reading of past saints, like Hudson Taylor’s Spiritual Secret. Believing God ful-fills the promises of his Word, Taylor answered a call to go to China in 1853, knowing that “fruit-bearing involves cross-bearing.” Reading about the servants of the past, allows Christians to identify with them and realize the call they may be receiving has been sent out before. Nashotah House has a long line of missionaries from Kemper and James Lloyd Breck, to the Rev.Harold Baxter Liebler, class of 1914, missionary to Navajo Indians in Utah; the Rev. William Tudor Bulke-ley, class of 1928, missionary to the Bahamas; the Rt. Rev. John McK-im, Class of 1879, Episcopal Bishop and missionary of North Tokyo; the Rev. Noah Kwangon Cho, Class of 1936, Korea; the Rev. Edward M. Jacobs, Class of 1945, Philippines. Do our times require such “cross-bearing” sacrifices, though? The trend of the church for the last hundred years has been often to min-ister to the ‘churched.’ However, this was not the case when Jackson Kemper was consecrated First Missionary Bishop to the West. The words of Jackson Kemper still ring true today as they did in 1835, seven years before the founding of Nashotah House: “I believe that, as the truth of the blessed and glorious Gospel is at-tested, not only by the outward evidence of its divine original, but by its quickening and transforming power in the conversion and renewal unto righteousness of every heart that faithfully receives it…”AFM offers a number of resources for seminarians and alumni to share with their various churches and dioceses, including monthly prayer e-bulletins, bi-monthly e-newsletters of ministry from around the world, books and articles about unreached peoples, and a ‘Speak-ers’ Bureau’, through which churches can invite an AFM missionary to motivate and mobilize their church, or consult with their mission committee. AFM also encourages people to participate in short-term Discovery Mission Trips with pre-field, on-field, and post-field men-toring. “These trips allow for participants to connect with people groups where the church does not yet exist,” said Fr. Royer. “We challenge people -- whether in parishes or in seminaries -- to develop a heart for the people and things on God’s heart. From Genesis to Revelation, the witness of Scripture is that He’s God of the nations, of all the na-tions, of every nation.” Pray, go, send, grow— four principles of Anglican Frontier Missions. AFM invites you to attend its upcoming mission conference in Rich-mond, Virginia, June 5-7. (Details at www.anglicanfrontiers.com). AFM also invites you to prayerfully consider how the Lord may direct you in mission, to have the vision, courage and perseverance to make known to all peoples the good news of Jesus Christ.

The Rev. Christopher Royer serves as the executive director of Anglican Frontier Missions (AFM). A graduate from Wheaton College, he joined OM and served

in a Middle Eastern country, spending his first three years learning that country’s culture. From 1993 to 1994, he lived in South Korea, where he met his future wife,

Grace. Then, from 1995-2006, he pioneered two different church plants in the Middle East, where their two daughters were born. Recently, Fr. Royer accepted an invitation to preach at Nashotah House’s Chapel of St. Mary the Virgin and enjoyed

a short retreat while on campus.

Bott continued from p 6 Royer continued from p 5

At root, this is how we approach the task of formation. It comes by day-in-and-day-out placing students in the presence of the Transcendent, and at the feet of the great minds of the tradition. It is not so much a program, but a movement into being the persons God has called us to be.

The late Eric Voegelin, one of my favorite historians, tackled the whole issue of order in society. He wrote, “the order of history is the history of order – and the order of society is reconstituted in fact by those who challenge the disorder of surrounding society with the order they find deep within themselves.” There is little question that we live in a disordered society, in the midst of a disordered world. Perhaps that is why the work of Nashotah House continues: here people learn to find the order deep within them. What we seek to introduce to students is an order that is born not of their will, but of the will of God. Expose them to an order that calls us to love one another, and in so doing, to extend ourselves in self-giving service.

In short, what we are about is helping those who come to spend time with us understand that, if we are to be truly called, we must also be truly reordered – in God’s way, not ours.The result of that time is servants who understand that their mission is to build God-centered communities, which can be built in the diocese, the parish, the school, or the home.

It is my prayer that those who have been part of the life of the House leave here and, in a slow, loving way, begin to reorder the world around them. It is what God did at Pentecost, when the Fire of the Spirit fell and the Church was born. That process goes on still, quietly, lovingly, one student, one visitor, one member of the community at a time. It is what the good zeal calls us to do. Will you help us? Pray that we live into and out of that which forms us here at the House. Pray, too, that God will open the hearts – and wallets – of those who believe with us see that the world can be reordered and the love of Christ can triumph. Oh, and love one another with that brotherly affection reflecting the love of Christ above all – it can change a world.

Yours in the Lord’s service,

The Very Rev. Steven A. Peay, PhD, Twentieth Dean of

Nashotah House

House, “It has been my privilege to have been a part of Nashotah since 1979, as Alumnus Associate, Trustee, and Teacher. This is a place hallowed by prayer and filled with the presence of God. It is here that one can actually see the Church Militant, feel the Church Expectant, and even glimpse briefly the Church Triumphant.” As Bishop Wantland has observed, in being taught how to love, Nashotah House seminarians are taught and equipped to be the Church. Being taught to love in this way is no small matter. The intensity of the formation experience here at Nashotah House is intended to cultivate a rightly ordered heart and mind. This takes time and is an arduous task, in many cases. The stakes of this formation are high for the Church. Now, more than ever before, Christian leaders who have been taught to love as Jesus loves, and have experienced His love personally, are essential for the Church’s mission to be fully realized. Nashotah House uniquely forms and equips its seminarians in this way. Your support of the Jackson Kemper Annual Fund, New Vistas 1% Program and Jackson Kemper 1000, the Alice Sabine Legacy Society and the Bishop Parsons Scholarship Fund empower the House for this essential work. Would you consider supporting the work of the House in some additional way, or perhaps for the first time, through one or more of these programs? To learn more, please visit the Nashotah House Give Site www.give.nashotah.edu. Your prayers and financial support are gratefully acknowledged and humbly received.

Peay continued from p 3 Lawson continued from p 9


The Rev. Robert Baker ’14, was ordained to the Sacred Order of Priests, January 4, 2015, at St. John’s Episcopal Church, Tampa, FL, by the Rt. Rev. Dabney Smith.

The Rev. Lisa Hinkle ’13, was ordained to the Sacred Order of Priests, January 10, 2015, by the Rt. Rev. Greg Brewer, Diocese of Central Florida. She serves as Rector of St. Mary’s Episcopal Church, Belleview, FL.

The Rev. David Madison ‘04, was appointed Executive Director of the Southwestern Association of Episcopal Schools (SAES), effective July 1, 2015. Fr. Madison received his MDiv from Nashotah House and earlier this year received his DMin in educational leadership at Virginia Theological Seminary.

The Rev. Richard Benedict Markham ’73 died January 2, 2015. He served eighteen years at St. Mary’s Episcopal Church, West Brighton NY, and retired in 2008.

The Rev. Robin Morical ’08, Celebration of New Ministry and Institutions November 1, 2014 at All Saints’ Episcopal Church, Enterprise, FL. The Rt. Rev. Gregory O. Brewer was celebrant.

The Rev. David Pearson, ’15, was ordained to the Sacred Order of Deacons, January 23, 2015, at the Chapel of St. Mary the Virgin, Nashotah House by the Rt. Rev. Edward Little, Diocese of Northern Indiana.

The Rev. Alexander R. Pryor ’14 was ordained to the Sacred Order of Priests February 15, 2015 at Church of the Good Samaritan, St. John’s, New Foundland by the Rt. Rev. Charles Masters.

The Rev. Ezgi Saribay ‘15, was ordained to the Sacred Order of Deacons, March 12, 2015 by the Rt. Rev. Martin Scott Field at the Chapel of St. Mary the Virgin, Nashotah House Theological Seminary, Nashotah, WI.

The Rev. Canon Nelson B. Skinner, SSC, SKCM ’62, died December 9, 2014. Canon Skinner was Sub-Dean, Chaplain, Professor of History and Religion at Tuller College at Ft. Defiance and Windows Rock on the Navajo Reservation, AZ, performed mission work in Michigan and then went to St. James Church Cleveland, OH. He was a Veterans’ Benefits Counselor for the VAMC, Syracuse, NY until he retired in 1989. He founded The Anglican Church of St. Mary the Virgin (Diocese of the Holy Cross) in Liverpool, NY, and served as Rector there until 2014. He also served as Chaplain to Moyers Corners Fire Dept. Station 2. He celebrated his 52nd anniversary of ordination to the Priesthood November 30, 2014.

The Rev. Leon R. Wilkins ’61 died February 23, 2015. He served at St. Paul’s Episcopal Church in Steamboat Springs, CO from 1971 until retirement in 1988.

might our history have been different if Breck and Adams and Hobart been more competitive in a good way? Outdoing one another in showing honor?! In the seventeen decades plus three years since the three of them set up camp by the shore of Upper Nashotah Lake, Nashotah House has been widely perceived as a rather monochromatic institution, a bastion of Catholic witness in the Episcopal Church. But the truth is more complex and even richer. Anyone who has hung around the Catholic end of the Anglican spectrum can testify to the huge number of variations in how that is understood. And each one of those variations has been present on campus at any given moment.

Over the last dozen years or so, the diversity of the Nashotah family has acquired a new dimension, as schism within the larger Anglican fellowship has washed ashore, bringing with it new challenges. I am pleased that, from the reports I have heard, the on-campus community manages this quite well for the most part. The off-campus elements of the Nashotah constituency have found it more vexing, though we continue to work very hard at it. The situation calls forth from us the same sorts of tact and diplomacy that a bishop is called on to exercise in brokering an agreement between a parish and a priest. But I don’t think those sorts of “best practices” alone will get the job done. We need not merely be respectful and civil (and I would be remiss if I did not acknowledge that interactions between those representing very different ecclesial positions in the Nashotah universe are quite often downright cordial). The extra mile that Jesus bids his disciples, follow him on is that of “outdoing one another in showing honor.”

Outdoing. Making it a contest. “You think you’re being honoring to me? That’s nothin’! Let me show you how much honor I can treat you with!” Is doing this difficult? Yes. Is it counterintuitive? Absolutely. Is it risky? Could be. It evokes all kind of fear and all kinds of doubt. Is it our calling as disciples? I am so persuaded. Will grace abound as we resolve that this is indeed our manner of life? I am so persuaded even more.

Martins continued from p 4


The Missioner (ISSN 1521–5148) is published quarterly by Nashotah House, a theological seminary forming leaders in the Anglican tradition since 1842.2777 Mission Rd., Nashotah, WI 53058–9793, Tel.: 262.646.6500. www.nashotah.edu

Non-Profit Org.U.S. Postage

PAIDMilwaukee, WIPermit No. 5297

November 5 & 6, 2015Whether you are discerning a call to ministry or considering the possibility of attending seminary, there is no better place in which to retreat from the world and begin to contemplate your call than Nashotah House. A full two-day feast of worship, classroom experience, private reflection, and candid discussion with our students, faculty, and staff. Experiencing Nashotah is expressly designed for prospective students and their spouses.

Offered twice a year, in the Fall and the Spring, Experiencing Nashotah is your opportunity to taste and see what life is like at Nashotah House, giving you and your spouse a real introduction to our community, its vibrant life, and its living tradition. Visit nashotah.edu/experiencing-nashotah for more information. Deadline for registration is October 22, 2015.

If you intend to have an official admissions interview during your visit, please submit your portion of the Admissions Application prior to your visit.

The Pentecost Missioner 2015

Documents

Transcript of The Pentecost Missioner 2015