pentecost missioner 2012

MISSIONERTHE

NASHOTAH HOUSE

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20 PENTECOST 2012VOL. 28, NO.4

AS IT WAS IN THE BEGINNING: FOUNDATIONAL PRINCIPLES FOR MISSION FROM THE HISTORy OF NASHOTAH HOUSEBy the Rev. Jack Gabig, PhD

167TH COMMENCEMENT ExERCISES

ITE, MISSA EST: A MEDITATIONBy the Rev. Steven A. Peay, PhD

CAMPUS LIFE FEATURE: CHILDREN’S ICONS ExHIBITBy the Rev. Dcn. Meredyth Albright, ‘12

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When most of us hear the phrase “apostle in the wilderness,” only one biblical image comes to mind: the swarthy beard and lean frame of John the Baptist. But for Anglicans, there is another apostle in the wilderness—James Lloyd Breck, the strong and stalwart missionary to the frontiers of America (like the home of the world’s best cheeses and craft brews). Some of you may be familiar with the book, James Lloyd Breck: Apostle in

the Wilderness that gives us a snapshot into the missionary spirit behind this pastor-gone-outdoorsman, even the founding of the Seminary. This work was created using Breck’s public and private letters, carefully selected from a larger work by Breck’s brother, Charles. It roves between topics like the High Church, Ritualistic and Anglo-Catholic movements, mid-nineteenth century theological education, the role of missionaries in the Episcopal Church, and the Western migration of the United States.

If you even have even a thread of association with Nashotah House, you will enjoy this volume. It was published in honor of the Seminary’s 150th anniversary. What better way to celebrate the upcoming 170th anniversary of Nashotah House than by getting a glimpse into the life of James Lloyd Breck, the man who brought together a galaxy of talent for the Kingdom cause.His is one of the finest stories of what it means to live out the Great Commission handed down by Christ.

The price is $12.95. There is also a limited supply of handsome leather bound volumes, perfect for a special gift or a nice addition to anyone’s collection. They are currently available for $22.00.

Denim Button Shirt, logo in navy: $30.00

Long Sleeve T-Shirt in burgundy with gold logo: $20.00

Golf Shirt with Henley placket, white with black logo or black with white logo: $22.00

Baseball Caps, khaki with black logo: $15.00

Of course we still have navy and royal T-Shirts both with gold logos.

Children’s sizes available also.

White T-Shirts with five-color shield: $15.00

Royal T-Shirts with gold: $11.00

Gray Sweatshirt with five-color shield: $15.00

With the purchase of any adult shirt, one baseball cap can be purchased for only $10.00

The 1847 print of Nashotah House viewed facing east from the lake is still available at a reduced price. These are of good quality and will frame nicely.

Large Canvas (36” x 24”) $35.00Medium Canvas (24” x 18”) $25.00Poster (24” x 18”) $15.00

The Third Revised Edition of:Vestry HandbookBy Christpoher L. WebberPublished by Morehouse Publishing $16.00

BOOKS APPAREL

MERCHANDISE

JAMES LLOyD BRECK: Apostle in the Wilderness

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TO ORDER from

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please call 262-646-6529 or e-mail [email protected].

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1NASHOTAH.EDU THE MISSIONER

TenTaTive ScheduleJan. 3 leave Milwaukee airporT for heaThrow airporT, london, uk

Jan. 4 Tour cenTral london, including ST. paul’S caThedral and The BriTiSh MuSeuM

Jan. 5 day-Trip To canTerBury ciTy and caThedral

Jan. 6 high MaSS aT all SainTS’ or low Service aT all SoulS’; Train To norwich

Jan. 7 orienTaTion aT norwich caThedral and The walled ciTy and iTS 100+ churcheS

Jan. 8 Medieval pieTy—MonkS & nunS, BurgerS & peaSanTS, noBleS & MySTicS

Jan. 9 froM reforMaTion [Bcp 1549] To reSToraTion [Bcp 1662]

Jan. 10 non-conforMiSTS & recuSanTS, evangelicalS & anglo-caTholicS

Jan. 11 MiniSTry Today in ciTy & counTrySide; proBleMS, paradoxeS & poSSiBiliTieS

Jan. 12 pilgriMage To walSinghaM and iTS environS

Jan. 13 full day of parTicipaTing in ServiceS aT The caThedral; final dinner

Jan. 14 Train To london and flighT froM heaThrow To Milwaukee

Spend epiphany Term abroad in norwich!January 3 – 14, 2013

hoSTed By frS. arnold klukaS and STeven peay of naShoTah houSe andcanon precenTor JereMy haSelock of norwich caThedral

This hands-on course will expose its participants to the living traditions of the church of england, and in particular the life and ministry of norwich cathedral.

The Tourwith the cathedral as our “base of operations” we will visit historical sites associated with significant events in the christian history of england, from the anglo-Saxon martyrdom of king edmund, through the norman rebuilding of norwich cathedral and the gothic mysticism of Julian of

norwich, to the palpable effects of the reformation and the growth of the ‘non-conformist” congregationalists, Baptists, and Methodists. we will also interview and have fellowship with people—both clergy and laity, “conformist” and “non-conformist”—and become involved in the ministries of the norwich area churches. There will also be time set aside for more personal interests.

preparaTionall participants will read a common set of materials to provide background

and allow for common discussion of the people, events, and sites that we encounter. each participant will also be responsible for one aspect of our common learning, as well as pursuing an individual project with the guidance of the instructors.

noTe: Members of the ramsey Society, friends of nashotah, and students who wish to audit the course are welcome to apply. if accepted, they will also be asked to complete the required readings and participate in all the communal activities.

norwich past, present and future: The anglican cathedral in lived experiencea 3-crediT elecTive courSe*

*for crediT or audiT; Mdiv, anglican STudieS or advanced degree crediT poSSiBle; dMin crediT for liTurgy or aSceTical Theology concenTraTion.

a preliMinary inTereST forM iS availaBle aT www.naShoTah.edu. Sign up now and we will keep you inforMed!

2 NASHOTAH.EDUTHE MISSIONER

TaBle of conTenTS

Missioner

follow uS on Social Media

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published quarterly by nashotah house, a theological seminary forming leaders in the anglican tradition since 1842.

puBliSherThe rt. rev. edward l. Salmon, Jr.

aSSociaTe ediTorSThe rev. andrew J. hanyzewski, ‘09Mrs. Jeneen floyd

deSign and layouTMrs. Bliss lemmon

phoTographerSMr. nathaniel davauerMrs. Bliss lemmonMr. gabriel Morrow

archiviSTThe ven. Thomas winslow

addreSS2777 Mission roadnashotah, wisconsin 53058-9793

Telephone262.646.6500facSiMile262.646.6504

weBSiTewww.nashotah.edu

The MiSSioner [email protected]

aS iT waS in The Beginning: foundaTional principleS for MiSSion froM The hiSTory of naShoTah houSeBy The rev. Jack gaBig, phd

Senior STudenT feaTureS: on MiSSion and callingBy The rev. dcn. gregory whiTaker, ‘12 and By Mr. Shane gorMley, ‘12

167Th coMMenceMenT exerciSeS

Senior STudenT feaTureS: on MiSSion and callingBy The rev. dcn. roy alliSon, ‘12By The rev. dcn. Jon Back, ‘12

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iTe, MiSSa eST: a MediTaTionBy The rev. STeven a. peay, phd

caMpuS life feaTure: children’S iconS exhiBiTBy The rev. dcn. MeredyTh alBrighT, ‘12

aluMni feaTure: church in The yardBy The rev. Bill dennler, ‘09

in MeMoriaM: The rT. rev. arThur a. vogel, ‘46

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dwhen you receive this copy of The Missioner, the graduating class of 2012 will have begun their journey to the next stage of ministry or education. each graduate embodies the great commission to spread the gospel to all people.

This is a remarkable class, albeit a small one. one member has just received a phd from durham university in england, another has been accepted to princeton for graduate theological studies, and another has been accepted to Marquette. Several have accepted placements in parishes and others are interviewing. we give thanks to god for their time with us at the house, and pray that the holy Spirit will mightily use their gifts to the glory of god.

although the rising class of 2013 is admittedly small, the class of 2014 presently numbers over 25. our goal is to have sixty residential students by September of 2013. our numbers for September of 2012 indicate that this is a realistic goal.The work of reorganization continues. This Missioner will be the second issue published under the leadership of Jeneen floyd and fr. andy hanyzewski.

we have also worked out an arrangement with charleston wilson, a rising senior, to help us organize the development office of the house. we are doing this with the permission of his bishop. charleston is also working with me in organizing a Board of visitors to enhance our ability to reach out and make the influence of the house felt far and wide. i am working with charleston to re-invigorate relationships with many of our supporters, as these relationships have declined over the years. This can only be done with personal contact. i hope you will also notice that we have an exciting new development website, give.nashotah.edu. i encourage you to examine this new site, which is just one small part of the overall new look and direction for the house.

we have begun officially commemorating the 350th anniversary of the 1662 Book of common prayer. The very reverend frank limehouse, dean of the cathedral church of the advent, Birmingham, alabama, was our preacher on March 22. The right reverend Michael Marshall and The reverend andrew Mead will come in the Michaelmas term. others are being invited to be a part of this yearlong initiative which we are calling “gathering crumbs under Thy Table: celebrating 350 years of the 1662 Book of common prayer.”

we are in the process of a complete overhaul of the administration. This requires both patience and discipline, and will take time to accomplish.

i am also using weekends as an opportunity to reach out, renew and rekindle relationships across all areas of the church. recently i have been the preacher at grace church, Sheboygan, wisconsin; Messiah episcopal church, St. paul, Minnesota; church of the redeemer, Sarasota, florida; St. luke’s church,

gladstone, new Jersey; and The church of St. Michael and St. george, St. louis. at all Saints, chevy chase, Maryland, i confirmed new members on June 3rd and ordained a priest for the Bishop of South carolina on June 2nd. i am greatly encouraged by these weekend visits; we at the house are blessed by so many faithful partnerships.

a number of people have asked about the announced retirement of the archbishop of canterbury, rowan williams, and my thoughts on the matter. i attended archbishop williams’ formal installation at St. paul’s cathedral and journeyed from there with several bishops for dinner in newport, wales with the new archbishop and his wife, Jane. while i was the Bishop of South carolina, i arranged for two groups of ten american bishops to meet at lambeth. i also met with archbishop williams and a group of clergy at St. albans, hertfordshire. at this point, i don’t believe reflections about yesterday will change our mission at the house. regardless of who sits on St. augustine’s throne, our mission is the same: empower the house to impact the future and raise up sound, faithful, and dynamic leaders for the priesthood of the church. regardless of the circumstances, our mission begun in 1842 remains unchanged. only the circumstances are different.

keep up with our work of fulfilling the great commission by visiting us in person. keep up with our latest goings on by visiting our websites, www.nashotah.edu and www.give.nashotah.edu. keep us daily in your prayers. you are in ours.

ear friends,

yours faithfully in christ,

leTTer froM The dean

4 NASHOTAH.EDUTHE MISSIONER PENTECOST 2012

ounded as a mission on the american frontier in the nineteenth century, nashotah house has as much to teach the church today as ever. a bit of research in the library

archives revealed several principles on which the house was founded. These same fundamentals will serve the church in the Twenty-first century as guiding principles for mission both global and domestic. in

order to consider what the house has to teach the church today, let’s think for a moment about its founding.

BeginningSin 1835 Bishop Jackson kemper, called the apostle of the western church, was elected the first missionary bishop of the episcopal church. Bishop kemper was ebullient with missionary zeal, for the love of christ compelled him. his charge was much like that of the first apostles. essentially he was sent to “go into the northwest Territory, make disciples, baptize them in the name of the father, Son and holy Spirit and teach them to obey all that Jesus has commanded.” This assignment was, of course, no small feat. The northwest Territory was a significant portion of the american wilderness, west of the ohio river. his missionary diocese was comprised of what are now iowa, indiana, illinois, wisconsin, and even parts of Minnesota and Missouri. That exceeds 200,000 square miles. what is more, the territory and his mission lay before him without much in the way of ecclesiastical structure, strategy, missionaries or support.

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Foundational PrinciPles For Mission FroM the history oF nashotah house

As it wAs in the Beginning:

By The rev. Jack gaBig, phdaSSociaTe profeSSor of pracTical TheologydirecTor of The docTor of MiniSTry prograM

like most missionaries Jackson kemper began to pray for god’s guidance to develop a strategy and to solicit the support of “men and means” in order to proceed with what he knew god was calling forth through him. during the next few years Bishop kemper made a circuit of visits to seminaries casting his missionary vision and searching for yokefellow that would consider joining him in this colossal task. he also sought funding from sources like the domestic Mission Society here in the uSa as well as from other mission societies in the church of england. in 1841, several young students from general Seminary in new york city agreed to join him on the frontier. describing the reaction of some of the students at general Seminary, the reverend g. white (professor of church history, university of the South) in 1900 recorded, “Their hearts had burned within them as they heard kemper tell, upon his previous visit, of similar splendid opportunities in the boundless west, and they had eagerly talked the matter over in their rooms, taken trusted advice, and come to an affirmative decision.” Three students in specific, John henry hobart,


call the “Biretta Belt.”

in addition to planting churches, the founders and succeeding instructors of nashotah house also steadfastly promoted education throughout the region. in its inception the Sunday School movement was a response by the church to a social need for education. By means of studying the Scripture and doctrine of the church, young people were taught the basics of reading and writing. consequently, Sunday Schools became parochial schools such as St. John’s hall (which later became St. John’s northwestern Military academy in delafield) and other parochial schools. additionally, institutions of higher education such as racine college and

william adams and James lloyd Breck left their east coast families, homes and lifestyles upon ordination for life and mission on the american wilderness. They were captivated by Bishop kemper’s ambition to found a seminary for the up-building of the church in wisconsin.The reverend John henry hobart (son of the Bishop of new york who bore the same name) was the first to leave the east on an expeditionary journey. he took a parish in prairieville (now waukesha, wi). Soon thereafter, the reverend deacons adams and Breck joined hobart on the frontier. on august 30, 1842, they arrived at the plot of ground we now call nashotah house on upper nashotah lake. The next day, the 1st of September, they consecrated the land in the name of the Blessed Trinity in the first worship service, setting it apart and dedicating it to the service of god for “an institution of piety and learning”. Just over two months later adams and Breck were ordained to the priesthood and soon thereafter theological students joined them. from the Mission their itinerant work was carried on, making circuits on foot and horseback every Sunday, morning and evening. Traveling from village to village they preached the gospel in town squares wherever they could, led Morning and evening prayer, launched adult catechism classes, founded Sunday schools, baptized infants, catechized children and taught adults from house to house.

Showing a glimpse of the dedication and demands of the work, adams gave his 1842 year-end report to the Mission Board of the episcopal church. “[w]e have done no small amount of missionary labor, and we cannot but believe that we have created an impression favorable to the church in this region of the country. This we can discern as well from the number that united in the services, as from the regularity with which they are attended now that the stimulus of novelty has gone off… we have permitted no weather, however severe, to prevent our attendance on our stations, however distant they may be;

having several times ridden to stations upwards of thirty miles distant through snow-storms, or when the cold was below zero. This known punctuality secures us congregations, no matter how long may be the interval between one appointment and another” (The Story of nashotah, p. 8). Though the work was hard, and the environment sometimes harsh, these missionaries dedicated themselves to the spread of the gospel and the building up of the church in the northwest Territory.

advanceSwithin one year these three missionary priests with the help of four student lay readers had established 13 preaching stations within half-day’s journey of the Mission. These stations have now become historic parish churches within a 39-mile radius of nashotah. ultimately, what began as an itinerant project on the frontier has spread to what we have affectionately come to

Top lefT william adams circa 1846Top righT Jackson kemper Bishop of wisconsinBoTToM early faculty & Students circa 1860’s


others can trace their influence to the work of nashotah house.

looking Back - looking forwardas suggested above, in the autumn of 2010 i spent some time in the library archives under the direction of nashotah house’s archivist, the venerable Thomas winslow. My research was undertaken in preparation for a course on evangelization that i was to teach in the epiphany Term 2011 entitled, “Being and proclaiming good news.” The intent of the course was to present students with both a theology and methodology of gospel proclamation that were true to our anglican and catholic roots. father winslow and the library archives provided me with abundant insights on how the gospel was promulgated by the founders. i also observed seven principles on which the mission of the house was founded. i believe these principles were not only effective 170 years ago but also shed light on how the gospel ought to be preached faithfully in today’s culture.

Seven principleS one - christian There was no lack of clarity about the centrality and supremacy of Jesus christ in the preaching, writing and vision of Bishop kemper. (if you’d like an example read his 1841 sermon to the Mission Board of the episcopal church entitled The duty of the church with respect to Missions.) furthermore, the founders of the house were clear that their work was driven by the grace shown in the redemption of the world by our lord Jesus christ. if the church is ever to progress in mission this one tenet must remain – faithfulness to the exalted lordship of christ. any gospel that doesn’t begin and end here is missing the mark.

Two - catholic a review of the history of the house also shows that it was founded on catholic principles. The understanding and teaching of Bishop kemper and the founders was that the church catholic is universal and global. its foundation is Jesus christ who called and set apart the apostles to take the gospel to the ends of the earth. consequently, the church has upheld historic patterns of leadership to affect this mission. The church is one and its various members are responsible one to another, person to person, parish to parish, diocese to diocese, province to

con’T


gospel that holds out individualistic salvation will tend toward a weak personal pietism rather than a robust tangible and communal reflection of the unity of the Trinity.

five - courageous The founding of the house was a matter of significant risk-taking and sacrifice for all involved. it was undertaken for the benefit of others not personal gain. The founders left the civilized east,

leaving behind their families, nice homes, educational institutions and the prospect of settling into ministry with established parish life. The wilderness was no picnic in those days. winters were harsh, the land uncultivated, animals wild, supplies few and funding sparse. nothing short of missionary zeal fueled by the love of christ (and a dose of youthful exuberance) could have motivated these men to make the choices they did. The fruit of their courage and sacrifice was to our benefit. we see it dispersed throughout the region. This was in keeping with the pattern established by our Master and lord who endured the cross for the love of the world. Mission and ministry in today’s culture is no picnic either. church attendance is waning, finance resources dwindling and oftentimes the culture around us hostile. Those who enter into ministry are assured little in the way of accolades and earthly comforts but rather require courage and

province and communion to communion. while the church in every age lives and administers god’s grace in context, individuals and special interest groups are not at liberty to make things up as they go. rather as the founders held to the historic roots, teaching, patterns of leadership and worship as they received them, we too must strive to live faithfully therein. any gospel that isn’t grounded in the catholic faith will tend towards faddishness.

Three - apostolic The term apostolic can be used in two senses. it is thought by some to be only a matter of church order, validated because the clergy are in succession of the apostles. others use the term to indicate missionary zeal like the first apostles since the greek word ἀπόστολον means the “sent one”. True apostolic leadership as exemplified by kemper, hobart, adams, Breck and many others who were sent from nashotah house, embodied these two meanings, bringing them together in a potent combination. Theirs was apostolic leadership in succession of the apostles for the sake of the mission. any gospel that loses the sense of tension between church order and mission runs the risk of growing smug and stagnant; potentially disregarding the mission of the church on the one end of the spectrum or dissipating into facile sales-pitches for Jesus based on marketplace values on the other.

four - communal The vision of the house’s founders, hobart, adams and Breck, was to live, work and preach the gospel as a community of witnesses to the gospel of christ. Survival on the primitive frontier depended on each other’s toil. So too, effective promulgation of the gospel is not a solitary endeavor. They lived together, ate together and strove together; working, supporting and defending one another. recent criticism of the missionary movements of the past 250 years points out that much of the efforts in foreign mission promoted by the west were highly individualistic in method and manner of life. Missiologist george hunter reminds us that most of the mission movements in the history of the church grew out of mission-minded and monastic communities. in this way the gospel is not just a matter of words but an observable and living reality. The founders modeled this and have passed on this manner of mission, which continues to this day. any

sacrifice like our forebears. any gospel that seeks only the comfort in this world is not to be trusted.

Six - prayerful The founders embraced patterns of prayer and sacramental life rooted in Benedictine tradition with prayer each morning and evening and consistent celebration of the holy eucharist. Steeped in a life of prayer they found the resources - material, physical and spiritual - necessary to meet the challenges of the mission. These patterns continue today. in fact if the chapel life were taken away from nashotah house, the whole way of life and mission of the house would fall apart. any gospel that doesn’t flow forth from a life of prayer and deepen the prayer of others runs on its own steam and will likely give out.

Seven - incarnational undergirding all of these principles is a theology of incarnation. The central tenet of christian faith is that the word became flesh and dwelt among us. god didn’t just send a message, he sent a Son! in christ, god has broken in on human history bringing life, blessing and goodness. This means that god is not a distant observer but an active participant in the affairs of this world and our lives. in the founding of the house we see this theology at work; coming to a foreign territory to be and proclaim the good news that god is for us, not against us and in working to settle the land, planting congregations, starting schools and seeking the good of the people in the northwest Territory. any gospel that is only a matter of words and is not fully obedient to an incarnational gospel is not much of a gospel after all.

concluSionnashotah house has enjoyed a robust and fruitful history of service to god in mission and ministry. i argue that the fruit it has born was availed because of the principles on which it was founded. further, the principles are solid because they are grounded in the eternal revelation of god who “so loved the world that he sent his only Son”. These seven principles on which the house was founded are the same fundamentals which will serve the church in the Twenty-first century as guiding principles for mission and ministry, global and domestic, as we are sent by him into the future to proclaim and to be the good news of god in christ.

Top James lloyd Breck with the red chapel


welve years ago, my wife heidi and i came together over a shared call to missional work among the

marginalized. She returned from her post with the assemblies of god in north india, and after marrying, we joined the staff of a vineyard church to initiate ministry in an inner city neighborhood in indianapolis. This isn’t sounding so anglican yet, is it? we’ll get there. in the inner city, we went deeper in the discipline by regularly asking what it means to “do missions” and to “be missional.” when the church sends people out on mission, what is that really all about? revisiting that question slowly but surely led us back to the ancient roots of our faith and eventually on into anglicanism. Many, like ourselves, are initially drawn to the anglican way by seeing how it embodies many of the best treasures, new and old, for the mission of bringing people back to god.on this journey into anglicanism, we decided to move from indianapolis to chicagoland so we could join church of the resurrection, wheaton, il. in time, i was invited to pursue ordination, and our family was approved by the clergy to be sent out as missionaries. we are now candidates of SaMS (Society of anglican Missionaries and Senders) in the process of exploring placement in the province of Southeast asia.in seeking to further prepare for ordination and missions, i was hoping to find a seminary with a few key ingredients, and at nashotah house, i found them in greater measure than expected. i wanted a seminary that submitted academia to formation - without sacrificing academia. i wanted to read the syllabus and think two things at once, “can i really do this?” and “i can see how this would actually be helpful in ministry.” My wife can tell you from overhearing my cries for mercy that the house sufficiently met my desire for depth of content. Though some topics

By The rev. dcn. gregory whiTaker, ’12

stretched my mind more so than others, i have found the coursework overall to be appropriately challenging and life-giving at once. one of the great benefits of the distance program is that i was able to stay on staff at church of the resurrection, allowing me to apply my coursework to ministry settings in real time. for example, in my current role on staff of overseeing leaders who minister among the marginalized in our community, i have found myself drawing upon several courses’ readings and online discussions in thinking through how the incarnation informs the mission of the church. This has proven to be so useful in even seemingly small decisions. additionally, the discipline of study was set in place in my life in a way that hadn’t been before. To be honest, i had always struggled with that discipline, but the distance program has forced me to learn how to integrate deeper study into the daily round while still remaining attentive to a life of prayer. even though i may only be on campus three to four weeks out of the year, the house’s embrace of the Benedictine model of prayer, study, and work has left its mark on me nonetheless.

ach three month module entails a one-week stay on campus, including participation in the daily office and eucharist.

Though those weeks can be quite full, i always leave uplifted and strengthened in the lord. in many ways, the residential week has become a prayer retreat for me. The lord never fails to meet me in a profound way with each visit, and each time i hear at least a few stories of how god truly met with others as well. knowing my weaknesses as a husband and father, i would head to the chapel before Morning prayer and spend time before an image of St. Joseph, asking god to help me, to change me. not once did i leave without hearing some little word of strength or receiving some touch from the lord in that place. i have no doubt that this is greatly facilitated by

the faithful prayers in the chapel over the generations. The house is a house set apart for the work of prayer. That prayer life of the house has played a significant role in solidifying in me the habit of starting and ending each day in stillness before the lord in prayer. in that quiet place, all of the studies, theological content, and online discussions can settle into their rightful place of love of god and neighbor. also reinforced each visit is the reality that preparing for mission truly must be founded on a life of prayer with the church, since we are never sent out alone. we must go in prayer with the church. Being able to corporately join in the offices in-person during the residential week has served to make me even more aware of the communion of

a call to the Mission field

as a student of our distance program, the rev. gregory whitaker will receive

an Ma in Ministry in october, 2012. he currently serves as the director of compassion Ministries at church of

the resurrection, wheaton, il. he anticipates placement with SaMS to be

finalized this year with an anticipated move date of June, 2013. he will also be ordained to the priesthood by that date.

dcn. gregory has been married to heidi for 12 years and the whitakers have three

young children.

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STudenT feaTureS


saints during all of those times when i can’t be bodily present with others in prayer.finally, the distance program at nashotah house has brought many people into my life who have helped strengthen me on this road of preparation for mission. There is that certain holy synergy that comes when a group of followers genuinely seek to help one another fulfill what god is calling each person to do. My experience with fellow classmates has been that we are in this together, with recognition that the church is much bigger than any one of our individual callings. Though we all experience that temptation to seek

after only one’s own interests, seminary settings not excluded, my experience has been that nashotah house does a great job of setting a different tone, one of humility and service. i have been offered more help, prayer, encouragement, and opportunities for friendship than i have time to receive, and this is a good sign of the type of environment the house is seeking to maintain and cultivate. fulfilling our call to mission entails fulfilling the call to the many references of serving “one another” in Scripture, and from my point of view, the house intentionally aims students down that path of humility. i have seen this type

of humility and service modeled by the faculty, administrative personnel, and on down (or on up?) to the cook. during lent, i meditated on a couple of alan paton quotes, the author of cry the Beloved country. one of them is the well known quote of rev. Msimangu: “i am a weak and sinful man, but god put his hands on me, that is all.” at the house, my experience has been that should i repeat that quote to any one of the professors i have sat under, he would have an immediate space inside to know how true that is of himself and of god. That’s the type of seminary i wanted and found.

ihen i entered seminary in 2009, i don’t think i knew what was going to

be on the other side. looking back, i’m not even sure what expectations i had of what seminary would be like. it has been a blessing and quite the journey to have lived the past three years at nashotah house. as we seniors have known since the beginning of our sojourn here in southeastern wisconsin, we are eventually going to have to move on. Before i heard god’s call to the priesthood, i had wanted

to teach. But upon answering that call, i began my time at nashotah house (and my process for ordination) thinking that a priest’s job was solely to serve a parish, and to devote oneself to the life of that parish. Through my bishop’s and my professors’ counsel, however, i discovered that my desire to teach is just as much a part of god’s call on my life as the priesthood is. So, while many of my fellow seminarians have been discerning calls to parishes, i have been discerning acceptance into further graduate school. Through further consultation with my professors, i decided to apply to Master of Theology programs at fuller Theological Seminary, wycliffe college at the Toronto School of Theology, princeton Theological Seminary, and duke divinity School. This one-year Master’s program will serve to equip me with the time and experience necessary to pursuing and earning my doctorate in Biblical Studies. i have been accepted and am planning to attend princeton beginning in the fall of this year. while applying to the Th.M. programs, my applications allowed me to take time to reflect and meditate on my goals and hopes. personally, i can say that i seek to grow and mature as a disciple of christ especially through the study of the written revelation of god. Through study and careful attention to the message of Scripture, i hope to learn to communicate its message and relevance to others, and to be a student who is, in oliver o’donovan’s words, “determined to be

taught by Scripture how to read the age in which we live.”This has not halted or stalled the plans for ordination, however. god willing, i will be ordained a deacon in god’s church this June in the episcopal diocese of albany. all priests are called to be teachers in some way. we teach our parishioners by preaching, Sunday school, Bible studies, seasonal forums, and in our daily interactions with them. The leaders of christ’s church need to be equipped with the education that leads to sound teaching and the equipping of our parishioners to be effective ministers themselves. By god’s grace, i hope to participate in the education and equipping of those leaders. while pursuing further graduate studies i will also be seeking a church to serve as a deacon and then priest.

thank god for my time at nashotah house. as i continue to check off the items on my final semester’s to-do list, i realize more and more

how much i will miss this place. it has laid a solid foundation in my education for ministry both in the parish and in the classroom. as i continue to discern god’s call on my life i know that i will look back fondly on my time here and the preparation and formation it offered. Three years goes by much faster than we’d like to believe, and so it is important to take the time to appreciate what god is doing here. There is nothing that can replace the experience that is nashotah house.

Shane patrick gormley came to nashotah house as a residential student

from the diocese of albany and received his Mdiv in May.

god’s call To TeachBy Mr. Shane gorMley, ‘12

w


MaSTer of diviniTy The rev. Meredyth l. albrightThe rev. charles roy allison, ii, cum laudeMr. James BrzezinskiMr. Shane patrick gormley, cum laudeMr. nathaniel ogden kidd, cum laudeMr. Mark S. rickerMs. B. Jill Stellman, cum laude

MaSTer of arTS in MiniSTryThe rev. Jonathan M. BackMr. idris reidMr. Jamie wayne Schmotzer

cerTificaTe in anglican STudieS dr. Jeremy william Bergstrom

MaSTer of Sacred TheologyMr. william otis daniel, Jr., cum laudeThe rev. dr. nancy Jean eggert, cum laude

MaSTer of Theological STudieSMr. rodney roehner, cum laude

docTor of MiniSTryThe rev. von edward watson

honorary docTor of diviniTyThe rt. rev. azad MarshallThe rev. richard cornish MartinThe very rev. canon robert S. Munday

honorary docTor of MuSicMr. Mark f. dwyer

congraTulaTionSTo the 167th graduating class

of nashotah house!commencement exercises with Solemn eucharist were held

Thursday, May 24 at St. Jerome catholic church, oconomowoc, wi.


named “america’s Best Theologian” by TiMe magazine in 2001, Stanley hauerwas, phd, was selected by nashotah house’s faculty and students to serve as this year’s commencement speaker. dr. hauerwas is currently the gilbert T. rowe professor of Theological ethics at duke university’s divinity School. he is known for his ability to address multiple disciplines including medical ethics, systematic theology, political theory and others as he strives to explore the christian experience and the church.his book, a community of character: Toward a constructive christian Social ethic, was selected as one of the 100 most important books on religion of the 20th century by “christianity Today magazine”. dr. hauerwas recently authored Matthew: Brazos Theological commentary on the Bible, and The State of the university: academic knowledges and the knowledge of god.

Stanley hauerwas, phd2012 commencement Speaker

in addition to giving the commencement address, dr. hauerwas gave a public lecture at the house on the topic of “a Suffering presence: Twenty-five years later” on May 23.when asked to describe why dr. hauerwas was a good choice to speak at the house, dean and president, the rt. rev. edward l. Salmon, Jr. replied, “dr. hauerwas was invited to be our commencement Speaker at the request of the Senior class. i was delighted to invite him. The graduates have for the past three years built a firm theological foundation for ministry. engagement with major national theologians gives them an opportunity to engage the world as they proclaim the gospel.”dr. hauerwas holds a Ba from Southwestern university, a Bd, Ma, Mphil, and phd from yale university and a dd from university of edinburgh. he holds a joint appointment in duke university School of law.


s i prepare to leave The house it strikes me that this place, with all its land, buildings, faculty, staff, students and families, is truly a home. it is here that i

have not only learned what it means to live in community, but have also learned what it means to have boundaries and to maintain balance in my life. it is not my intent to take away from the infamous use of the word, formation, but that i now have a clearer understanding of what formation means to me. formation is incorporating not only those things necessary for my academic learning, but also my encounters outside the classroom and in my everyday life. it is in this institution of higher learning that i entered as a stranger and learned what it means to become a member in the family of christ. in our laughter and tears, excitement and frustrations, and our successes and failures i have learned how to love, support, lead, follow and pray with strangers who have become a part of my family. i also discovered the need for balance; times when i had to place academics on the back burner for a while to spend time in personal prayer and reflection, as well as spending time with children, friends, relatives, or perspective students. it was in those times, in which i decided how and with whom i would share and spend my time that i gained an understanding of how essential balance and boundaries are; not only for a successful and fulfilling ministry, but also for my quality of life and my relationship with god.My prayer life has been greatly transformed over these past few years. Shortly after arriving at nashotah

house, i began to experience the reality of knowing that i had walked away from life as i knew it and entered this strange world they call seminary. it was during this time that a senior seminarian, dagnall free, came up to me out of the blue and asked to pray with me. in a dialect known only in his home state of South carolina, dagnall reminded me on a regular basis of the power and need for prayer in the good times and the not-so-good. Since then i have been blessed to be prayed for and to pray with my fellow brothers and sisters in many situations and various circumstances. whether it is praying for a fellow student in a coma and on life support, joining a group of people on Tuesday evenings for intercessory prayer, praying with someone before they give a sermon in chapel, or praying with someone having a hard time adjusting to this new way of life, this incorporation of prayer is not only vital in our seminary life, but also to the life and health of the parishes we are called to serve.There is also another aspect of living life in community at nashotah house that has

prepared me for our future in the church. communication of information is at the heart of what makes the difference between success and failure on our journey toward proclaiming christ and leading others to him. i have heard it said in almost every parish ministry class and every meeting on campus that communication will make or break you in the parish. i have experienced the power of honest and effective c o m m u n i c a t i o n , whether it was that which people desired to hear or that which they needed to hear, and this form of communication is detrimental to the life of the parish, too.

By The rev. dcn. roy alliSon, ‘12

The rev. dcn. roy allison came to nashotah house as a residential

student from the diocese of Southwest florida. he received

his Mdiv in May. he is married to his wife Marcia and they have a

daughter, heather.

STudenT feaTureS

a My formation at nashotah house has prepared me to be sent into the world as a priest and witness to the transforming power of Jesus christ in our lives. it is in being sent, as a sheep among wolves, that i am called to preach, teach, and administer the holy Sacraments to a world in desperate need of the gospel message. To be sent means to be a servant for christ, and to go not on my own accord but to the glory of christ Jesus who sends me. and in being sent, there are times like now when i will have to leave people and places behind to fulfill god’s call on my life. as those who have come to nashotah house before me and those who come after me, i take my memories and

experiences with me as a foundation for my ministry. like the branches on the vine, i go out desiring and seeking to abide in him and bear much fruit; committed to service and the proclamation of our risen lord.it is a true blessing and with great excitement that i have come to the end of my three years of seminary and have been called to be the priest associate at St. Mary’s episcopal church in Bonita Springs, fl. My call to serve god and his church has resulted in me going from living a life of this world, to living a life of service to god in this world. My process of formation at nashotah house has not only been academic, but it has also provided me with valuable tools for living in community. My formation at nashotah house has given me the confidence and determination i needed as a foundation to, “go therefore and make disciples of all nations, baptizing them in the name of the father and of the Son and of the holy Spirit, teaching them to observe all that i have commanded you; and lo, i am with you always, to the close of the age” (Matthew 28:19-20).

formed To Serve

My formation at nashotah house has prepared me to be sent into the world as a priest

and witness to the transforming power of Jesus christ in our

lives.


in the gospels, we see glimpses of the disciples’ encounters with Jesus. Though we know that the disciples walked with christ daily during his public ministry, in the gospel narratives we see him revealed more deeply in particular moments of time. we receive accounts of significant experiences and particular moments in which Jesus is revealed to his disciples in a deeper way. i would very much describe my experience in the distance learning program at nashotah house in the same way. as i have continued my studies and served the church in preparation for the priesthood, i have pursued christ. But it has been those moments of time at nashotah house which particularly stand out; having served as periods of intimate encounters with Jesus. The periods of time that i have spent on the nashotah house campus for the residential

component of the distance learning program have been times of identifiable “gospel moments”, where, like the disciples, i can recall particular instances in which i have experienced christ in a special way. These moments of blessing have come in prayer, in worship, and through interaction with the members of the nashotah house community. i will be forever grateful for my experiences of prayer, worship and fellowship at nashotah house. Though i have learned from and been blessed by many things at nashotah house, the most important thing that i have received from the house is a deeper personal revelation of Jesus christ. it is this experience of christ that has strengthened the call to mission within my heart.

revelation and MissionBy The rev. dcn. Jon Back, ‘12

as both prayers and fragrant incense gently ascended heavenward in the chapel of St. Mary the virgin on the evening of March 22nd, nashotah house welcomed the very rev. frank f. limehouse, iii, dean of cathedral church of the advent, Birmingham, alabama, as the first homilist in a five-part sermon series commemorating the 350th anniversary of the 1662 Book of common prayer. afterwards, faculty, staff, seminarians and guests celebrated the legacy of the 1662 Book of common prayer in the frances donaldson library with a champagne toast and rare book viewing, including displays of original copies of the Book of common prayer and other historic anglican texts from the walter S. underwood prayer Book collection, the centerpiece of the library’s rare book collection.

gaThering cruMBS under Thy TaBle:“its enduring richness and vitality remains fundamental to our anglican identity,” comments the rt. rev. edward l. Salmon, Jr., dean and president of nashotah house, “because its prose is thoroughly biblical, its structure gives glory to god and its theological splendor lies in its affirmation that only through the acknowledgment that god was in christ reconciling the world can we come to know the grace and peace of god that passes all understanding.” it is with that spirit of thanksgiving that nashotah house commemorates the 350th anniversary of the 1662 Book of common prayer with this sermon series that will continue throughout the year.

all events are open to the public and free of charge. please visit www.nashotah.edu for the complete schedule of events.

a Series commemorating the 350th anniversary of the 1662 Book of common

called: “....and he called them to himself ” Mark 3:23Mission flows directly from the revelation of Jesus christ.

sent: “...and he sent them out”Mark 6:7as Jesus called his disciples to himself, so he also sent them out in mission.

The apostolic ministry was one that was formed as a direct response to an encounter with Jesus christ. it was the revelation of christ that served as the fuel for missionary zeal. as the disciples went forth to preach the gospel, they did not merely provide a summary of theological truths to those whom they preached. if this had been the case, their message would have been powerless to transform the hearts and minds of those who heard them. it was the reality of their experience of Jesus christ; what they had seen and heard, what they had witnessed and experienced, that set the world aflame. They proclaimed a gospel through which the Spirit had transformed them, and through which the same Spirit transformed those who heard. True mission originates within the heart of god and can be carried forth only by those who have experienced Jesus in the power of the holy Spirit. Therefore to be sent in mission is the inevitable response that comes from being called to christ. The missionary zeal that is cultivated at nashotah house does not come from a strategy or a particular ministry model; rather it flows from the life of worship and prayer that directs the life


of the nashotah house community toward an ever-deeper experience of the risen christ. each time i return to nashotah house and have the opportunity to fully engage in this life of worship and prayer, i again find that my own desire to participate in the work of mission is renewed. i always leave the house with a clearer sense of my call and a strengthened commitment to participate in that apostolic mission which has been carried forth since the first disciples were compelled to proclaim to the world the revelation of god in the person and

STudenT feaTure con’T

The liturgical workshop is a week-long intensive that is designed to help vocational and lay leaders appropriate the history and piety of episcopal/anglican worship in its diverse forms. This will be done by instructing participants in the use of the 1979 Book of common prayer, 1982 hymnal and other resources in planning and leading worship in an episcopal/anglican parish. participants will also increase their vocabulary in anglican worship and understand the theology of the Book of common prayer as both catholic and evangelical.Topics to be covered in the week-long intensive include:

liturgical workshop July 22 - 27

•••••This workshop is led by the rev. canon arnold w. klukas, phd, professor of liturgics and ascetical Theology and vicar of St. Mary the virgin chapel at nashotah house.for more information and to register online please visit www.nashotah.edu.

The rev. Jon Back currently serves as a deacon for St. Barnabas anglican

church, a church plant in covington, kentucky. he graduated in May with an

Ma in Ministry. he is a candidate to the priesthood

and would like to plant a church in the cincinnati,

ohio area. deacon Jon is a registered nurse and works for a hospice organization

in cincinnati. he would like to eventually work as a hospice chaplain in order

to support his ministry. he looks forward to return visits to nashotah house as he has begun taking classes

for entrance into the STM program.

work of Jesus christ.The reality that mission flows directly from the revelation of Jesus christ is summarized well in the nashotah house prayer:“enlighten their minds, subdue their wills, purify their hearts, and so penetrate them with your Spirit and fill them with your love, that they may go forth animated with earnest zeal for your glory; and may your ever living word so dwell within their hearts, that they may speak with that resistless energy of love which shall melt the hearts of sinners to the love of you.”

The liturgical year as a planning toolliturgical gesture, movement & devotionsThe daily office: planning & performanceSunday eucharist: planning & performanceand many more topics.


readers of The Missioner and friends of nashotah house might justly wonder: why a conference on the doctrine of justification? why this topic? why now? why at nashotah house?in one respect, the conference came together almost by accident. we were delighted that one of the world’s leading Thomas cranmer scholars, dr. ashley null, would be available for a series of lectures on this theme. But it occurred to us that nashotah house would be an especially propitious place to have a larger conversation. as it turns out, our own faculty has some considerable expertise on the history of the doctrine of justification, especially as it has been worked out in anglicanism. from St. paul to Bishop n.T. wright, from Thomas cranmer to cardinal newman, from Jeremy Taylor to alister Mcgrath and everything in between, we felt -- and it’s proving to be the case -- that with the assistance of some visiting scholars, we had things to say on the topic. Meanwhile, the christian doctrine of justification -- important to every christian tradition and absolutely central to some -- is recently a topic of much interest. and not a little dispute. whether as a matter of ecumenical dialogue, a locus of theological debate, or the site of dueling biblical exegesis, everyone, it seems, is talking about justification. Sometimes talking over, sometimes talking past, and only too rarely talking to each other. nonetheless, christian theologians, pastors, students and bloggers are talking about justification. anglicans, too, are talking about justification, and have for some time – actually from the very beginning of the anglican movement. drawing, as we do, from catholic and reformation theological sources and traditions, justification is rather inevitably a perennial matter of negotiation among anglicans. and so we thought it would be especially interesting to host this conversation at a place like nashotah house. with our proud reputation as a decidedly catholic expression of anglicanism, one might think -- wrongly as it turns out -- that justification would be a secondary theological concern, someone else’s thing. or one might suppose that nashotah house has locked down a singular articulation of this doctrine, which again, proves not to be the case. rather, we hoped to demonstrate that the anglican tradition can offer the church its gift of synthesis; at once comprehending her catholic and protestant donations, while transcending

By garwood p. anderSon, phdaSSociaTe profeSSor of new TeSTaMenT and greekaSSociaTe dean for acadeMic affairS

the polemical impulses which so often prevail and so often prevent deeper understanding. perhaps too much to ask? we don’t think so. on october 14, 2011, nashotah house featured notable historians of the 16th century english reformation, dr. ashley null and dr. Torrance kirby on the theme, roots & Sources: Justification in the english reformation. audio recordings of those lectures are available at http://events.nashotah.edu/about/justification-part-1/. on april 19-21 we offered a second installment of the event: Justification in anglican life and Thought: retrospect & prospect, Tracing an anglican conversation. featured lecturers included a distinguished list of christian historians, theologians, and churchmen, including:• DavidC.Steinmetz,ThDon“LutherandtheEnglish reformation”• TheRt.Rev.C.FitzsimonsAllison,PhD,on “Justification from hooker to newman”• TheRev.EphraimRadner,PhD,on“Justificationand the future of anglicanism”• AdditionallymembersoftheNashotahHousefaculty addressed similar topics from the vantage points of their research specializations.

for dr. anderSon’S final ThoughTS on The JuSTificaTion conference pleaSe viSiT naShoTah.edu


“go, you are sent…”


“ite, missa est”– “go, you are sent” – has been on my mind since i was asked to address the theme of the great commission for The MiSSioner. Those words have signaled the end of the eucharistic liturgy for many centuries and still show up in a variety of forms. it has been the implications of what the deacon does in dismissing the congregation that have stayed on my mind, however. Most hear it and simply think, “go, it is ended.” But “missa,” from which “mass” derives, has more to it, because there is in it the root idea of mission, of being sent; and that for a reason. The blessing, and the bane, of the liturgy is that it becomes familiar, almost to the point that the words simply wash over us. day in, day out, week in, week out, we hear words, phrases, that become comfortable to us, but if we do not take the time to reflect, to ponder what they bid us do, those comfortable words translate into spiritual lethargy. So, when

we are told to arise and depart from the blessing of word and Sacrament, it is not just to go back to life as it is; rather, we go with a purpose. we are sent. on September 1 nashotah house will mark 170 years of worship and work as a mission station on the shores of upper nashotah lake. The three young men who heard the call of god in the voice of Jackson kemper knew they were sent and that god was going to do something with them and through them. it comes through quite clearly in a letter that James lloyd Breck wrote home from general Theological Seminary in January 1841.Bishop kemper was here, and addressed

us on friday night last. . . . his two chief wants at the west are means and men: the first, to found seminaries of learning to be under the control of the church; the second, laborers to assist him in preaching the gospel. The good bishop spoke very plainly respecting the kind of men he wanted, the burthen of which was – self-denying men, men willing to go and endure every species of hardship for the sake of christ and his church. he spoke as though he fully apprehended that the time was drawing nigh when persecution and suffering should again be the lot of christ’s ministers. he warned all against entering upon the Ministry that were not willing to go through these. [charles Breck The life of the reverend James lloyd Breck, p. 30]

he “chief wants” of a hundred and seventy one years ago remain. Seminaries, seedbeds,

for forming women and men into faithful ministers of the gospel, steeped in the “faith which was once for all delivered to the saints” (Jude 1.3) are yet needed. So, too, are hardy, self-denying souls to take up the work. years have passed, but still we are sent. when Breck, william adams and John henry hobart, Jr. took residence and began the work back in 1842 they came to a virtually untouched mission field. They taught those who came to wisconsin’s first institution of higher learning and reached out to a network of ‘preaching stations’ that became episcopal parishes still serving souls. Today the work takes on new urgency, because the mission field has changed. in many cases the field “white unto harvest” means converting the baptized and the hardship now has nothing to do with “coarse food” or primitive living conditions (even though the cold and the mosquitoes are with us yet). rather, the hardship ahead is renewing and deepening the faith of the church, being a place of reconciliation and hope for a broken communion, and forming clergy who hunger and work for the unity of christ’s church. we are still sent. as i write this i am mindful that not too many weeks in the future students will stand nervously, one at a time,

The rev. STeven a. peay, phdaSSociaTe profeSSor of church hiSTory/direcTor of field educaTion Meditation

when Breck, william adams and John henry

hobart, Jr. took residence and began the work back

in 1842 they came to a virtually untouched

mission field. f

before the dean and the faculty. They will be waiting to hear a question asked in latin and then a one-word answer signifying that their seminary career is now complete. The word is “placet,” it pleases, and after that word the degree is conferred and they are one step closer to the goal of their high calling. There is a reason the ceremony is called a commencement; so, perhaps underneath that word of affirmation from their professors the students should also hear that they are sent. Sent forth, like sons and daughters of the house before them, to do the work our lord gave to all those who hear his voice and heed his call.

or one hundred and seventy years people have come to nashotah house, to the mission, responding

to what Jesus spoke to his disciples before he ascended. “all authority in heaven and on earth has been given to me. go therefore and make disciples of all nations, baptizing them in the name of the father and of the Son and of the holy Spirit, teaching them to observe all that i have commanded you; and lo, i am with you always, to the close of the age.” (Matthew 28:18b-20) all of us who bear the mark of baptism know those words speak to us. Those of us who have answered the call to ordained ministry know those words compel us to act. To be a christian, to be one of christ’s is to always know the truth proclaimed at the close of the eucharist: “go, you are sent.” we are, all of us, sent.

T


wait. we forgot to pray to not be mad at our neighbors…”when i heard that comment from a nine-year old boy on a

Monday night this past december, i knew the prayer sessions had made an impact.This statement was exclaimed the second week of our three-week icon writing project. learning about icons, praying with them and writing one concluded an almost semester-long prayer class for the children on the nashotah house campus.i was sitting in chapel on a Tuesday night in September when

the quote, “children are a gift from god,” found its way into my head. i was noticing that day that there were quite a few children in chapel for evensong and wondered just how they were connecting with the service and what everything meant to them. i was still processing that thought when i went to the weekly intercessory prayer session held directly after evensong. as i prayed for the children, i wondered just what kind of prayer lives they held. i thought and prayed about that for the next few days, when it was revealed to me that perhaps the children

needed an introduction to prayer--its variety, purpose and benefits. after a discussion with a couple of professors, it was decided that i would conduct a brief twenty to twenty-five minute “prayer class” on Monday nights. This was to be done while the new seminarians and their spouses were in an aesthetical Theology class. children on campus whose parents had taken the class previously were invited to participate in the “prayer class” as well. as a result, all of the children on campus between the ages of four and eleven met each Monday evening. The children had their own class while their parents were in class. The first several classes were very structured. we opened with a prayer, one of the children read a Bible verse and another child read a brief devotional from a book dedicated to children. Before

“wait,By The rev. dcn. MeredyTh alBrighT, ‘12

caMpuS life feaTure


concluding with a child-led prayer, we would talk about what had been read. i was amazed and touched by what i heard. These thirteen young people were connected spiritually to the world around them; they paid attention to the people with whom they came in contact and were sensitive to their needs. The people and places they prayed for opened my eyes and i was really growing in this experience. what reinforced it for me was that these children contribute far more to life around them than anyone realizes.

was so excited about this prayer class that i told the members of my small group about the gift i was receiving from the children. one of my friends, Marcia allison, wife of my classmate roy, asked if i’d like to move into praying

with icons with the kids. i thought, “why not?” Marcia has been writing icons for more than two years and offered her assistance. So during the last three weeks of the prayer class, Marcia came and taught each of the children to write an icon--the technical name for the process. Before tracing the icon of their choice on art board and applying paint, the children learned about praying before and after working on their icon so as to help them keep their minds clear during the process.The first week Marcia explained that each time you begin to work on your icon, it is appropriate to pray to clear away all hardness of heart. when asked to explain what that meant, Marcia put it in the context of loving your family, friends and neighbors and forgiving them, not holding grudges. The next week everyone was excited to get going, and we jumped right into the writing of the icons. it was at that point the question about not being mad at our neighbors was raised. i was very surprised, pleasantly so, that the children had remembered that part of the process, and not just putting paint on the icon or wiping it off.each child was so excited about their icon and was proud of the work they accomplished. They even confidently recited the

background of the icon. Most of the children decided to give them to a family member as a gift, making construction paper envelopes in which to wrap them.enthusiasm was abounding. So we decided an “opening” would be a wonderful way to share not only the icons that were written, but also the insight and enthusiasm the children had about them.in february after everyone was back on campus from break and classes had resumed, an icon exhibit and opening was held in the reception area of the refectory. dressed in their Sunday finest and with some holy Spirit-infused confidence, the children shared their icons, their prayers and their knowledge with more than seventy members of the nashotah house community.

ean Salmon opened the event with prayer. chardy Booth, Mission Book Store manager and campus art aficionado cut the ribbon signaling the time for all to view the work.

as camera flashes lit up the room and community members lined up for the viewing, the children sat behind their icons overflowing with information about what they had done, why and what it all meant. i believe based on comments that i received from the adults in attendance that evening many eyes were opened, to icons and the value of christian children.

i

d

Top righT nashotah house children display and discuss their icons at a community viewing in february.

aBove following graduation, the rev. dcn. Meredyth albright, ‘12, will be ordained to the priesthood at St. augustine’s episcopal church in rhinelander, wi, diocese of fond du lac. She will serve as a supply priest this summer while working to secure permanent placement within a parish.


writes Jennifer wang in a recent issue of Entrepreneur Magazine, “made decisions that seemed crazy to the rest of us, but those decisions did eventually change the world.” wang’s assertion – particularly such a grand claim that individuals can “change the world” – grabbed my attention as i pondered the theme of this issue of the Missioner: the great commission of our lord Jesus christ to spread the gospel to all the reaches of the earth (Matthew 28:19). it is, after all, an undeniable fact that the apostles “changed the world” in previously unimaginable ways. unquestionably, they had what we would call entrepreneurial leanings. an entrepreneur, after all, is simply someone willing to accept quite a bit of risk in order to change the status quo. hence i immediately began to consider – perhaps anachronistically, perhaps pointlessly – whether or not some, if not all, of the apostles would satisfy wang’s definition of “great entrepreneurs.” More importantly, i pondered what this might mean for nashotah house today as we seek innovative – and dare we say entrepreneurial? – ways to do exactly the same thing we have done since 1842; namely, raise up a faithful priesthood for the church.

aturally, we accept that our world needs to change; the whole world must come to know the love of god revealed

in Jesus christ. it must also be said that, certainly, we believe our work will “change the world.” absolutely, we believe our work seems “crazy” to a world chained to its own hubris. evidently then, nashotah house is raising up entrepreneurs with a twist; priests who will “change the world” not for their own selfish ambition, but for god and

his kingdom! whether or not the Twelve would have landed on the cover of Entrepreneur Magazine, therefore, is not really the question to ponder, nor should we really spend any significant amount of time trying to unlock their strategies in order to create a scheme for applying them today. That would lead to silly innovation with little substantive transformation of our broken world. we should not, moreover, worry too much about the secular coronations of the word entrepreneur and its modern association with those whose only ambition is the pursuit of mammon. rather, we must harness that zeal and recast it, doing what we always have done: offer a faithful priesthood to the church that will “change the world.”

ake no mistakes about it, what we are doing – in every sense of the word – is entrepreneurial, and here is

why. never before has providing a faithful and dynamic priesthood for the church been such a risky business, which also means never before has our work been more necessary and – hold on to your hats – more rewarding. in that sense, we believe nashotah house is the epicenter of modern entrepreneurship! our lord said it this way: “the harvest is plentiful but the laborers are few.” nashotah house raises up more than laborers; we are forming priests to transform the church from the inside out. despite the great work going on at The house, very few people i meet around the country actually believe that the world can change, and some are even less convinced that nashotah house can be the place where this transformation finds much of its critical underpinning. i find this pessimism terribly misguided. i find this myopia dreadfully sad. i find this unwillingness to believe in the transformative power of the holy Spirit utterly incompatible with historic christianity and wholly irreconcilable with the missionary spirit of The house’s founders and early students, all of whom risked it all and “changed the world” with the message of the gospel. if we believe the world cannot be changed by god working through a faithful priesthood – if we stop sharing the only message that

By Mr. charleSTon david wilSonThe office of developMenT and church relaTionS

will “melt the hearts of sinners to the love of Jesus christ” – we might as well dispense once and for all with the great commission given to us in St. Matthew 28:19 and close up shop.But the world can change, and nashotah house is changing it by raising up dynamic priests who are prepared to share the good news of Jesus christ, incarnate, crucified and resurrected, which has and always will “change the world.” This message changed the world two thousand years ago, and it still changes the world today. friends, we are training a new kind of entrepreneur; priests unchained to the world’s story of selfish ambition and one that boldly confronts the world with the timeless message of salvation through Jesus christ. This is true entrepreneurship at its best – risky, rewarding and a blessing to our church and to our world.we are not, however, naïve. we know the risks of sharing the gospel only too well. our recent graduates, all of whom embody the spirit of the great commission, know that proclaiming Jesus christ crucified means many of their “decisions will seem crazy,” especially to residents of the city of Man, whose light is only the fading glow of pride and vainglory.

inally, it must be said that nashotah house cannot do any of this without your continued and generous support. will you

partner with us as we continue to raise up a faithful – and, yes, an entrepreneurial – priesthood for the church, one that is an uncontrolled explosion across our church, one that is a beacon of light in a world darkened by sin and one that, by the power of the holy Spirit working within it, will “make disciples of all nations, baptizing them in the name of the father and of the Son and of the holy Spirit” (Mat 28:19)?if you believe god is calling you to partner with us in any way, i kindly invite you to visit www.give.nashotah.edu or call me personally at (262) 646-6517 to learn more about this great adventure of changing the world one priest a time. Better still, come be our guest and see for yourself. who knows, maybe you, too, will “change the world”; the very world god so loved that he gave his only Son lest one soul should perish “lost in shades of night.”

entrepreneurial priests: really?

“every great entrepreneur,”

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developMenT


we believe Breck, adams and hobart would be proud of the mission they started and our continued work in forming people for the ministry of the church. we also believe you will be blessed by joining us in this great work.

Some examples of how becoming a member of the 1842 frontier Society benefits the house include:

By the time you receive this Missioner, you may have casually bumped into our new development website, www.give.nashotah.edu. if you haven’t seen it yet, i urge you to spend some time exploring its content and offering your own suggestions regarding how we might make it even better.The new site, which can be accessed through our homepage, www.nashotah.edu, answers the question of how to partner with nashotah house and provides the critical underpinning to our vision of giving, connecting and volunteering. This site is not, however, simply about fundraising. The work we’ve been given to do is, first and foremost, relational. That means this site is only the beginning and a means of creating future relationships for The house. we are not interested in fundraising for the sake of fundraising. we are primarily concerned with sharing our mission by creating lasting relationships; ones that together share the gospel of Jesus christ to all corners of the church.

partners in giving: introducing www.give.nashotah.eduThe office of developMenT and church relaTionS

i invite you to spend some time getting to know its content and to prayerfully consider how god might be calling you to partner with nashotah house.

The 1842 frontier Society: preServing The MiSSionary SpiriT of naShoTah houSe

Members of the 1842 frontier Society recieve:

The 1842 frontier Society is a giving partnership dedicated to preserving the physical legacy of our founder’s work by using a portion of the proceeds to restore and renovate the Blue house and the red chapel and complete other campus improvements. The legacy then continues by applying the balance to student scholarships awarded to students demonstrating that same nobility of spirit, missionary zeal, and commitment to the great commission.

receipt of a certificate of enrollment as an attractive and visible reminder of your support

invitations to special events, retreats, and pilgrimages which are missional in nature

acknowledgement in The Missioner, the official publication of nashotah house

full restoration of the red chapel and Blue houseroad and electrical reconstructionvestments, lenten array $3,000.004 processional lanterns for outdoor use $150.00 each2 new computers for our library lab $1,000.00 eachadditional matching bookshelf for the library reference area $600.00 4 new metal outdoor furniture pieces for the library cloister $400.00 each 3 new benches for the cloister classrooms $100.00 each10 new garden benches for grass and cemetery areas $150.00 eachcampus signage $1,000.00 - $5,000.00 17 post lamps for campus $160.00 each

if you feel led to contribute to the 1842 frontier Society, or a specific project, please visit us online at give.nashotah.edu or contact larae Baumann at 262-646-5607 in the development office.


it is five o’clock Sunday morning as i arrive at church of the holy Trinity in downtown nashville. The church’s next-door neighbor is the nashville rescue Mission; most of our other neighbors are homeless. as i pull up, i look around the church building to see if there is anyone sleeping on the church’s lawn. in the cold of the winter i often find one or two people camping outside the church; as the weather gets warmer, the number climbs into the twenties. gently waking our overnight guests—making sure that everyone is okay—i remind them that the first church service will be at eight o’clock and that the yard needs to be picked up before the service. first-time “campers” sometimes startle at first and apologize for being there. after we talk for a minute, they realize that they are not in trouble. i tell them each that for now, it is okay to sleep at the church—just come late and leave early. Strange…i never thought that i would be inviting someone to church by saying come late and leave early!

ChurCh in the Yard

By seven o’clock, what looked almost like a battlefield, like a bivouac, now looks like an oasis in a wilderness of hard streets, broken sidewalks and old buildings. The small plot of earth that surrounds the church, giving growth to grass and plants and flowers is the sanctuary in our neighborhood. The soft green grass draws the homeless inside our gates. The yard draws in the weary, it draws in the lost—it draws in those in need of rest. in our neighborhood, it is a place set aside. isn’t that the definition of a holy place?after the morning services and fellowship in the parish hall it is time to get ready for the afternoon service, which has come to be known as “church in the yard.” it began about two years before i arrived at holy Trinity. The previous rector, fr. dennis lloyd, started it at the request of a number of young people who, told by the police that they could no longer feed the hungry in the streets, asked if they could use the church yard as a feeding site. in time, this community meal gave birth to a worship service.in the almost three years since i arrived

By The rev. Bill dennler, ‘09

at holy Trinity, church in the yard has evolved into something that i had never expected. Though i knew from the very first day that there was something very special about what was taking place in the yard, it took me some time to recognize what god is doing in this service, and how he makes himself present to me in the yard. every Sunday afternoon, people come forward to receive nourishment as they receive the Blessed Sacrament. it changes hearts and changes minds. i cannot begin to understand all that takes place but in receiving holy communion we receive graces that affect us spiritually and physically. united to christ, we see our love for god and our neighbor grow. on many occasions i have had individuals come to me and say that they are unsure what happens while they are in church at holy Trinity, but they know it is different—different from anything they have experienced before. i am convinced that it is their encounter with Jesus in the Sacrament. following the service is a meal much


more extravagant than the coffee hour fare following the morning services. it is also a fellowship more intimate. it is a time in which i can pray for people, anoint them with oil, and give counsel if they are seeking help. This is also a time that visiting church members pray for people. it is wonderful when we have youth groups attend. The young people pray for those that are homeless and many times at the end of the day when the clean up is done, they will pray for me. it is such a blessing to be surrounded and immersed in prayer. i am taught every week more about what it means to be a disciple. i am taught by the poor. in the poor, i encounter Jesus, and he teaches me what it means to follow him. i am empowered and i am refreshed. This is the paradox: i preach each week, i anoint the sick, i counsel those who struggle, i pray for those who suffer—and at the end of the day i feel that i am the one being cared for, grown up and transformed. why has this congregation of the yard grown so much? There are no rules about who gets fed and who does not. anyone who shows up is invited to share in the feast, and no one is required to attend the worship service preceding the meal. and yet, a growing number of those who come to eat choose to come early to worship. holy Trinity has become their church. it is a very intimate gathering which includes those who come principally to make eucharist, and those who come principally for the community meal following the Mass. Those that take part in the ministry have a passion for the interactions that they have with those that come to the church. over the years, they have developed relationships within

the community, which fosters fellowship and prayer between them. i have become very close to many of those i have met in the yard. i grieve the loss of some, and wonder about the disappearance of many others. i meet new people every week, some who come back, some who do not. it is never the same, it is never routine, and perhaps this is another reason why that special time between one o’clock and five o’clock on Sunday afternoon makes the presence of the holy Spirit so palpable. over time, this has become too big for holy Trinity to support alone. Through a grant and the involvement of other churches we are able to provide food following the service. There are several suburban churches that take part in the cooking and providing of meals, and they are extremely thankful always to have the opportunity to come into the city and take part in what is not available to them where they live. one challenge that i have had to overcome is the conceit that i am

somehow responsible for changing the lives of the people in the yard. i finally came to understand that i am not. released from that, i have been set free to be present, to love, and to be loved. i had to discover that the only way to be present to the poor was to recognize myself in the poor, to recognize my own neediness in the “needy” man or woman immediately before me. i had to realize my own need too for salvation. realizing that, i am set free to receive the grace and the mercy god pours down upon the green grass of holy Trinity, nashville.

fr. Bill dennler received hiS Mdiv. froM naShoTah houSe in 2009. he haS Served aS recTor of holy TriniTy naShville Since 2010.


’ve been working on a song for alumni day. and since i’m not much of a songwriter, i’m borrowing a tune from peter, paul and Mary,

titled “where have all the flowers gone?”. here’s what i’ve got so far…

Some of our alumni, for long and faithful service, are by god’s grace enjoying their eternal reward. Some have left anglicanism for ministry in the roman See. fewer still, but some, have gone to orthodoxy. Some are struggling over who “owns” this ministry, as if such things are possible. and others have left the ministry for various reasons: ministerial fatigue, scandal, deposition by their Bishop, or to seek greener pastures, or at least pastures that aren’t as arduous as the priesthood. an elect few have done more than one of these things, and deserve our prayers for fortitude.The interesting thing i’ve noticed, just in the last ten years i’ve been paying attention to the movements of nashotah house, is that students coming to nashotah now seem to be coming from all of these places we think our alumni have scattered. over the last three summers, i’ve taken three classes at nashotah from eastern orthodox professors. i’ve taken at least two from former roman catholic Monks. nashotah is being utilized by lutheran, Methodist, non-denominational leaders, and other non-anglican students who seem to find value in the traditional catholic education nashotah house has to offer. after all, i don’t seem to recall nashotah offering “high-churchman

By The rev. Jon c. JenkinS, SSc, ‘06aluMni aSSociaTion SecreTary

greek” alongside “low-churchman greek”. in fact, with the exception of a couple of liturgy courses, and perhaps one church history course (ch3-american/episcopal church history), the nashotah curriculum would be superb training for any, and i mean any christian seeking to enter the ministry, from Baptists to roman catholics. So what does this have to do with alumni? it seems to me that the answer is two-fold. (1) alumni, like myself, return for continuing education, and (2) alumni are now the diocesan leaders sending students to nashotah house. alumni are now on commissions on Ministry, deans of cathedrals, Masters of Schools, and some are leading theological minds in the life of the church. These capable alumni, who understand its value, send students to nashotah house. however, not all do.

ome alumni refuse to return. Some alumni did not experience a joyful time of formation while in seminary, and have no desire to return to the

womb that bore them. others, i imagine, are simply “lone rangers”. and it is you, my brothers and sisters, who i hope are reading The Missioner these days. Ministry itself can be cold and lonely. often the best thing a rector of a parish can do, before falling into the many “bear-traps” that lay-people lay out for us, is to “check-in” with a colleague before making a decision. it is in this vein that alumni have a lot to offer each other—especially to those who are isolated, and without a neighboring priest to call upon. Those smug faces that seemed to know everything back when you were in seminary, have been humbled by pastoral experience. even those who you might think are on the complete opposite side of the spectrum, fence, or perhaps even courtroom from you, come together in this institution for the purposes of edifying each other, and furthering the church of god in our home parishes. it has been a joy to watch the class reunions coming together each year for alumni day and seeing faces light up as they share stories of ministry, pictures of their once infant children (some born at nashotah) who are now grown professionals, and reuniting with old friends to discover that those cold

where have all The aluMni gone?

where have all the alumni gone, long time passing?where have all the alumni gone, long time ago?where have all the alumni gone?

verse1 gone to graveyards, some of them…verse 2 Swum the Tiber some of them…verse 3 crossed the Bosphoruss some of them…verse 4 in the courthouse, some of them…verse5 left the ministry, some of them…oh when will they ever learn? oh when will they ever learn?

lonely nights in the library oh so many years ago actually did us some good. now if we could only come together once a year to share those memories, what could the alumni do for the good of the church? or at least for the good of each other…

he alumni day celebration was May 23rd this year, but we have another coming around next spring. perhaps now is the

time to check in with your old classmates. check in with the alumni office to see if we have a current slate of information about how to contact you. perhaps one of your classmates has already been trying to find you, only to hear back from a disconnected email address. Maybe you took a new job, but neglected, as it is easy to do, to update nashotah house on your current placement. (it’s probably the last thing i’d think to do too!)Sometime in the next year, set aside a time to meet with your class. alumni day is an easy opportunity to get this together, although it doesn’t have to be then. Take a few days off, make your pilgrimage to nashotah house, bring your pictures and your stories, drive slowly as you enter the south gate so to peruse the graveyard as you get a glimpse of what priestly retirement really looks like, and come celebrate your common heritage alongside those with whom you once shared a classroom. Take a class photo and compare it to your matriculation photos. although we all have classrooms of our own these days, we share a common teacher, Jesus christ, and his voice is heard in the hallowed halls of nashotah, if you’ll but come home to hear it. “where have all the alumni gone, long time passing? come together, every one. oh what might we come to learn? oh what might we coMe to learn?”

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student hiGhliGhts Student Jill stellman, ’12, has been recognized as “Seminarian of the week” for her reflections on the lectionary for the episcopal digital network. congratulations on your achievement, Jill! Jill received an Mdiv in May and is a candidate for the priesthood in the diocese of albany, the rt. rev. william h. love. Jill was ordained to the Transitional diaconate on June 2, 2012.

organized by ryan delaney, ’14, numerous students pitched in to run three fish fry events during lent. The event was open to the public and drew over 600 visitors to campus. not only were the guests treated to delightful meals, but campus tours were offered and well-received by the visitors. The total amount raised was $5,435.00 which went into a Student activity account. The students will use a portion of the money to purchase new gym equipment. Many thanks to all the students who were involved!

Student Jeremy Bergstrom, ’12, came to nashotah in the final stages of writing his phd in historical Theology, and after both taking classes at nashotah and writing the final section in Michaelmas Term, he finally finished the dissertation on January 2. he successfully defended it at the university of durham on feb 24. The dissertation, entitled augustine on Marriage and the Subordinating work of Totus Christus, is an articulation of the theology underlying augustine’s defense of christian marriage, based primarily on marriage as sacramentum of christ’s union with the church. The thesis was well-received by his examiners, and Jeremy thankfully escaped his defense with only a few typos to correct. he hopes it will see the light of day as a published book!Jeremy received a certificate in anglican Studies in May while also teaching a course at the house on the patristic interpretation of Scripture. an aspirant in the diocese of northern indiana, he is hoping to find either an academic post for the fall or work in support of a parish or diocese.

distance student, the rev. austin Goggans, ’15, wrote, “i was roped into coaching my son’s baseball team. it was my task to name the team and i thought ‘Black Monks’ would be great.”fr. goggans is the vicar at St. andrew’s anglican church in rome, ga, an acna church plant in the anglican diocese of the South, the rt. rev. dr. foley Beach. we think he just might start a trend in team names across the country!

Faculty hiGhliGhtscanon Joseph Kucharski was featured in the Milwaukee Journal Sentinel for his part in evensong at the cathedral church of all Saints, Milwaukee on March 11th. The nashotah house chapel choir and all Saints’ choir lent their twenty-eight voices to this ancient anglican service. canon kucharski, who directs both choirs, incorporated lenten readings and cast ancient texts to modern church music including one composition piece of his own. To view the report on-line and hear selections from the event please visithttp://www.jsonline.com/features/religion/choral-service-may-soothe-souls-0n4gamp-142164283.html

happy 90th Birthday, Bishop Parsons!in celebration Bishop parson’s birthday, The parish press/ doveTracts announced a republication of two of his books and two book signing opportunities. The following is the press release from The parish press/doveTracts:

on this the 90th Birthday of the rt. rev. donald J. parsons, vith Bishop of the diocese of Quincy (ret.) and dean and president of nashotah house, the parish press/doveTracts is delighted to announce the republication of Bishop parsons’ book a lifetime road to god.first published in the late 1960’s as a practical guide to prayer and

STudenTSaluMni

faculTy

The rev. auSTin gogganS, ’15 Back row, cenTer

highlighTS

dean donald parSonS ShowS an archiTecT’S rendering To The rT. rev. donald hallock, 8Th BiShop of Milwaukee.


ast month nashotah house had the pleasure of hosting the anglican global Mission

partners (agMp) for their annual meeting. The agMp is a voluntary partnership/network of more than 30 non-profit anglican organizations including mission-sending and training agencies, dioceses, parishes, institutions, and jurisdictions. Their primary thrust is serving the mission of the church through all anglican constituencies in north america. The vision of the agMp is to see parishes grounded in the anglican tradition across north america that are passionately committed to preaching the gospel and to making disciples, near and far, of all nations in the name of Jesus christ. More than 16 of the partner organizations gathered at the house from March 21-24, 2012. during this time they met to report on the progress of their ministries, to share ministry resources with one another, to spend time strategizing on ways to better serve the church together, to do a bit of planning for the upcoming new wineskins conference for global Mission 2013 and to take time in prayer for one another, for

To the ends of the earth

their ministries, for the church and the world. Their time at the house was fruitful not only for the sake of their own work but also for our student body. Being hosted at the house gave them ample opportunity to interface with nashotah students whom they met in daily worship, sharing meals, offering training sessions on foreign missions, right to life issues and one-on-one meetings to help strengthen them in preparation as leaders for the mission of the church.nashotah house has been one of the key members within the partnership for more than a decade. This is fitting of course in that mission is in the “dna” of nashotah house which was founded nearly 170 years ago as a mission on the american frontier. we are delighted to be part of this fellowship of mission-minded brothers and sisters in christ and we anticipate good things for this partnership as we move into the future together.

for more information on the anglican global Mission partners visit their website http://www.agmp-na.org/.

By The rev. Jack gaBig, phdaSSociaTe profeSSor of pracTical TheologydirecTor of The docTor of MiniSTry prograM

L

anglican heriTage

workShop

Join us July 15 – 20 and learn answers to that

question!

what does it mean to be anglican?

anglican heritage is an introduction to anglicanism as a way of prayer, a form of worship, a theological inheritance, an ecclesiological phenomenon and a spiritual tradition. This workshop will give you exposure to several of our faculty members who will demonstrate anglicanism’s historical development, its documentary tradition, and its contribution to their respective disciplines (e.g. liturgy, spirituality, biblical interpretation).This workshop will be facilitated by the rev. Steven peay, phd, associate professor of church history, with insight from our faculty in Biblical Studies, Theology, liturgics and ascetical Theology.for more information and to register online please visit www.nashotah.edu.

having gone through several reprintings, this classic manual regarding ascetical Theology (the theology of prayer) has been unavailable for over a decade. Bp. parsons has rewritten two chapters, and the parish press/doveTracts is happy to make his book available once again. The first copy will be presented to him on his birthday today, and a limited number of signed copies will be made available. Two book signings are planned: one at alumni day and commencement at nashotah house in late May, and one at the forward in faith national assembly in July. copies of his book are available from the parish press/doveTracts at www.theparishpress.com.

his book, in Time with Jesus is currently available from The parish press/doveTracts, and in the near future his third book, written in the mid 1970’s entitled The holy eucharist, rite Two: a devotional commentary will be republished by the parish press/doveTracts. parish press/doveTracts offers special congratulations to Bishop parsons on his birthday, and offers gratitude to those individuals who have generously donated to this tribute edition of a lifetime road to god.

The rt. rev. donald J. parsons served as dean and president of nashotah house from 1963 – 1973 and received an honorary doctor of canon law in 1973. he has served as an adjunct professor of new Testament since 2003 and is an honorary Trustee of the house. pre-signed copies

of Bishop parsons’ republished book, a lifetime road to god, are available in The Mission Bookstore. The entire nashotah house community wishes Bishop parsons a happy birthday!

aluMni hiGhliGhts The church of the Savior, an episcopal church-plant in allen, Tx under the rev. Joel a. Prather, ’09, made nBc5 dallas news on ash wednesday for holding their service in a local pub. nothing better than taking the word to the people! To view the story on-line, please visit http://www.youtube.com/watch?v=annudg5djhc&feature=related.

highlighTS con’T


the demise of other seminaries around the country, a question often asked by our partners as we travel the country is: “where do we stand financially?”The reality is simple. our financial picture is one of both good and troubling news. over the last three years we have reduced our operating expenses from $3.512 million in 2010 to less than $2.9 million in 2012. our income, however, has not changed appreciably from $2.093 million in 2010 to an estimated $2.1 million in 2012. To address this situation and to move from a position of reaction to one of action, our plan moving forward is twofold. we must establish and nourish a culture of giving as we increase the size of our student body, both in the distance program and residentially.regarding the former, as this issue of The Missioner goes to press giving is up! in comparing the first quarters for the past three years, giving for unrestricted gifts (including alumni, individual, parish and Trustee giving) is up and the increase from 2011 to 2012 alone is up by more than 80%. giving for Temporarily restricted gifts (including dean’s discretionary, parsons Scholarship

fund, and Special gifts) from 2011-2012 is also up by 205%. all of this reflects a positive, and encouraging, trend.one must remember that this news is neither a complete picture of the house’s finances nor an end in itself. The Seminary is operating at a significant deficit and there is a long way to go before we can become comfortable with our financial condition. There are several reasons behind this news which provide further reasons for optimism. The most obvious reasons behind this trend are the increased focus given to articulating our needs, as well as a commitment to improving our outreach efforts. led by the dean, the development office, under student-turned-development officer charleston wilson and larae Baumann, has been reorganized and been given a clear mandate to build relationships and actively communicate our work and needs to all of our partners. face-to-face meetings, personal contacts, phone calls, and mailings have all dramatically increased. one initiative that merits particular attention is our new web site, give.nashotah.edu. a collaborative effort of many staffers, this new web site gives visitors numerous ways to become involved in supporting the mission of the house. This web site reflects the best practices of many highly successful institutions and leap frogs the house’s development initiatives into a new era. visitors will see many changes as this web site plays a vital role in reaching out to supporters. recent news from the admissions office is encouraging, as well. last fall’s entering class of 22 Juniors was larger than the Middler and Senior classes combined. This trend is continuing and we are expecting a similar number of Juniors in residence this fall.we are moving in the right direction and have been the beneficiaries of many wonderful supporters. for that and all that you do, we say “thank you” and “stay tuned.”

houSe financeS:at a glance

Mr. richard J. longaBaugh, provoST

an optimistic Trend: almost But not yet

With our 170th

anniversary just

around the corner

and in light of

the new systems

spearheaded by

Dean Salmon and


in MeMoriaM

Bishop vogel received an Mdiv in 1946 from the house and served as a william adams professor of apologetics and dogmatic Theology from 1952 – 1971. he also served on the nashotah house Board of Trustees and was an honorary Trustee of the house for the past 12 years. The following is adapted from the obituary published in the Milwaukee Journal Sentinel:The rt. rev. arthur a. vogel, beloved husband of katharine (nunn) vogel, and fifth Bishop of the episcopal diocese of west Missouri, died Tuesday, March 6, 2012. he was a resident of Bishop Spencer place, kansas city, Missouri. arthur was born february 24, 1924, to arthur louis and gladys eirene vogel in Milwaukee, wisconsin. he grew up in the Milwaukee area, attending Shorewood high School, where he met his future wife, katie. arthur and katie were married in 1947 in Milwaukee, wisconsin. They have three children and five grandchildren, John vogel (Beth), their children david and leah; Tony vogel (Joan), their daughter Sarah; and kit Smith (gaylord), their children katie and andrew. his pride in his children

and grandchildren was surpassed only by his love for them! he is also survived by his brother, John vogel (Martha); as well as nieces and nephews, John vogel (carolyn), Jenny gettel (Jim), libby vogel, and Jim vogel (ann). in 1946, arthur received a divinity degree from nashotah house, a seminary of the episcopal church located near Milwaukee, wisconsin. he went on to receive a Master’s degree in philosophy from the university of chicago in 1948 and a phd from harvard in 1952. from 1952 to 1971, he was a theology at nashotah house. he was ordained Bishop coadjutor of the episcopal diocese of west Missouri in 1971 and became the fifth diocesan Bishop in 1973. he served the diocese of west Missouri for 18 years, during which time he also served as chairman of the Board of directors of St. luke’s hospital, kansas city. The author of 14 books, including “Body Theology, god’s presence in Man’s world,” arthur was a frequent contributor to other books, journals, and magazines. he was also an active and enthusiastic participant in a wide variety of ecumenical endeavors,

including the consultation on church union (1962-1966); the first and Second international anglican-roman catholic commissions (1969 - 1990); the national anglican-roman catholic commission (1964-1984), which he co-chaired from 1973-1983; and the 4th assembly of the world council of churches (1968). arthur was an avid golfer, lover of good jokes and puns, and always smiling. his sincere response to those with whom he came in contact was that he was better for having seen them that day. a memorial service was held Saturday, March 10, 2012, at 10aM at St. andrew’s episcopal church, 6401 wornall Terrace, kansas city, Mo. interment will be at nashotah, wisconsin at a later date. in lieu of flowers, contributions may be given to the Bishop Spencer place Benevolent care fund, (4301 Madison avenue, kansas city, Mo 64111); St. luke’s foundation presence of care fund (4225 Baltimore avenue, kansas city, Mo 64111); the episcopal diocese of west Missouri (420 west 14th Street, kansas city, Mo 64105); or nashotah house (2777 Mission road, nashotah, wi 53058).

The rT. rev. arThur a. vogelfifTh BiShop of The epiScopal dioceSe of weST MiSSouri

The rt. rev. arthur vogel, second from the left, front row, pictured with faculty of nashotah house around 1963.


gerre edward hancock, a beloved organist and Master of choristers, died peacefully on Saturday, January 21, 2012. a choral requiem eucharist was celebrated at Saint Thomas episcopal church on february 4 in Manhattan, ny. Mr. hancock received an honorary doctorate of Music from nashotah house in 1986. The following is adapted from the obituary published in the new york Times. gerre hancock, a renowned organist known for his skill at improvisation, a rare art among american classical organists, died on Saturday in austin, Texas. he was 77. The cause was coronary artery disease.Mr. hancock spent more than three decades as organist and master of the choristers at St. Thomas church in Manhattan, where the annual

performance of handel’s “Messiah” he led was one of the most critically praised throughout new york. from 2004 until his death, he was professor of organ and sacred music at the university of Texas at austin.as an organ soloist, Mr. hancock performed in churches and concert halls worldwide. his talent for improvisation — in which a player elaborates a musical theme off the cuff in the appropriate key and meter, with fealty to the composer’s style and intent — was considered the finest of any american concert organist. Besides playing the organ at St. Thomas, an episcopal church on fifth avenue at 53rd Street, Mr. hancock oversaw a string of choral services there each week. conducting the choir, which, in the english cathedral tradition, comprises only men and boys, Mr. hancock gave public concerts featuring a range of sacred music by Bach, handel, purcell and palestrina. The choir also performed liturgical music by contemporary composers including Benjamin Britten and Mr. hancock himself. gerre edward hancock was born on feb. 21, 1934, to a Baptist family in lubbock, Tex. (his given name is pronounced Jerry.) he came to liturgical music early: his mother was a pianist who sometimes

played in church. young Mr. hancock began organ lessons at 10, practicing on an old wurlitzer that had been salvaged from a movie house and installed in a local church. he went on to earn a bachelor’s degree in music from the university of Texas, austin, and a master’s in sacred music from union Theological Seminary in new york. he later studied in paris, where he cultivated his improvisational skills under the pianist and composer nadia Boulanger. his other teachers over the years included the organists e. william doty, robert Baker, Jean langlais and Marie-claire alain. his recordings as a choir conductor include “a cappella from Saint Thomas church” and as an organist include “christmas improvisations.” Mr. hancock was the author of “improvising: how to Master the art,” published by oxford university press in 1994.Mr. hancock is survived by his wife, the former Judith eckerman, an organist whom he married in 1961; two daughters, deborah hancock and lisa hancock; and a brother, James, a Baptist minister.among his many honors, he was a fellow of the american guild of organists; he was also a fellow of the royal School of church Music and the royal college of organists, both based in england.

dr. gerre hancock, dMuS ‘86fellow, The royal School of church MuSic and royal college of organiSTS, england

The rev. canon r. Brien koehler, ’76, retired as rector of St. luke’s episcopal church, Baton rouge, la.

The rt. rev. John w. howe, ’91, retired as Bishop of the diocese of central florida, orlando, fl.

The rev. charles roy allison, ii, ’12, was ordained deacon on december 10, 2011, by the rt. rev. dabney T. Smith, diocese of Southwest florida.

The rev. Jonathan Michael kanary, ’11, was ordained priest on March 17, 2012, by the rt. rev. eric v. Menees, diocese of San Joaquin.

The rev. Matthew a. canter, ’11, is curate of St. Michael’s-by-the-Sea, 2775 carlsbad Blvd., carlsbad, ca 92008.

The rev. daniel l. clarke, Jr., ’99, is rector of The church of the holy cross, 335 north kings hwy., Stateberg, Sc 29154.

The rev. Jason n. collins, ’11, is associate rector of St. paul’s, 710 Main Street, conway, Sc 29526.

The rev. Judith c. dalmasso, ’06, is interim dean of Trinity episcopal cathedral, 121 w. Twelfth Street, davenport, iowa 52803.

The rev. Jake w. dell, ’10, is assisting deacon of Saint Bartholomew’s, 325 park avenue, new york, new york, 10022.

The rev. Thomas J. pettigrew, ’11, is priest-in-charge of The church of the holy cross, 3764 Main Street, warrensburg, ny 12885.

The rev. christopher a. powell, ’85, is rector of christ church, 470 Maple Street, winnetka, il 60093.

The rev. c. Jon roberts, ’07, is rector of grace episcopal church, 405 glenmar avenue, Monroe, la 71201.

The rev. canon h. neil phelps, ’75, died March 7, 2012, age 74.

The rev. lloyd d. Seatvet, ’74, died february 1, 2012, age 81.

his holiness pope Shenouda, iii, ’01, died March 17, 2012, age 88.

BiddingS and BindingSretirements

ordinations

notification of death

appointments


The rev. lawrence crumb, ‘61, stM ‘73 fr. klukas is right to cite the 1662 Bcp as the greatest single influence on anglican worship (including north america, i would want to say), but i think it is misleading to say that it “remains to this day the only official service book in the church of england.” common worship has been authorized as an alternative since 2000, following the alternative Service Book, authorized in 1980 and again in 1990. it is thus an official service book, although it is not a new edition of the Bcp and hence has not superseded 1662. in speaking of James i, he mentions “his archbishop, william laud.” although laud was named a bishop by James i, it was charles i who made him archbishop. and whether american soap operas use the Bcp marriage service “every time” i cannot say, but i suspect that they usually use the popular american phrase “i do” instead of the Bcp’s “i will.” i do agree that 1662 has had a great influence on the english language, including neville chamberlain’s inaccurate prediction of “peace in our time.”

The rev. canon arnold Klukas, Phdi thank fr. crumb for his careful reading of my article on the Bcp 1662. he is correct in saying that there are other “authorized”

leTTerS To The ediTorS

Book of common prayer article

liturgical books in the church of england, common worship [2000] being the most recent example. But there is an important distinction that still remains true between the Bcp 1662 as the only legal prayer book authorized by parliament and other books authorized by the church of england. “for better or for worse” [to quote the Bcp 1662], the established church in england, with Queen elizabeth ii as its head, remains under the constitutional authority of the British government and is subject to the decisions of parliament. approval of both the Queen and parliament is necessary for any changes in the Bcp 1662; and there have been many slight changes over the centuries. in 1928, the church of england brought a revised edition to parliament for approval; it was passed by the house of lords but was voted down in the house of commons. This was a major blow to the clergy, who had approved the revised Bcp in both their convocations at york and canterbury. The church of england has never brought another Bcp to parliament, and thus the Bcp 1662 remains the only legal liturgy to this day. however, in 1965 parliament did approve a prayer Book Measure that allowed the church of england to provide “alternative texts” to those provided in the authorized Bcp, and a year later church house published a eucharist: Series I. in 1980, a “full-service” book was published called the aSB [the alternative Service Book] and was limited to

a twenty-year lifespan. The first volume of common worship was initially published for the Millennium in 2000, but it was not completely published in its nine volumes until 2007. There is a certain irony in the fact that with nine volumes and myriad variables, there is not much “common” to common worship! when i was last in york Minster for an early morning eucharist, the celebrant had five separate books piled up at one end of the altar.fr. crumb is also correct in pointing out that william laud was made the archbishop of canterbury under king charles i in 1633. But laud’s influence over the liturgy of the church of england began many years before his enthronement at canterbury. king James i favored the well-connected clergyman from oxford university who received rapid promotions at the king’s hand--consecrated as Bishop of St. david’s in 1621, laud was translated to Bath & wells in 1625/6. after his father’s death, charles translated laud to london in 1628 and then promoted laud to the archepiscopal throne of canterbury in 1633. The ill-fated Scottish Bcp of 1637, often called “laud’s prayer Book,” was as much the desire of James i as it was of his son charles i. The rejection of that book by the clergy and laity in Scotland was the beginning of the end for both archbishop laud and charles i. prayer book revision can lead to martyrdom on occasion!

Comments From our Lent Issue

a leTTer froM

a reSponSe froM

EDITORS’ NOTES

On the

COVERIn keeping with our theme this edition of Matthew 28:19, our cover invokes an image of the Great Commission as we see our 2012 graduates “going forth” into all the world.

The Rev. Christopher Powell, ’85, has been elected Rector of Christ Church, Winnetka, IL. Palm Sunday was his first day on the job. I think we all know that Winnetka on the North Shore is a large, dynamic parish and will be a Big Job. If past performance is the best indicator of future performance, I can say with authority that Christopher will succeed at Christ Church. Let me explain.It was October 1983. The maple trees were throwing their brilliant colors all over the countryside, the sky was clear and blue, and the giant Wisconsin pumpkins—pink, scarlet, and sometimes orange—were on display all across the rolling farm land. The atmosphere was electric; the air, fresh and cold. It was the appointed day of the historic Lavabo Bowl. It had been fourteen years since the Black Monks of Nashotah House had defeated Seabury-Western in the annual contest. Fourteen years! The last time the House had won the all-important match was when Richard Grein (later Bishop of Kansas, then New york) quarterbacked the Monks to a solid victory. Fourteen years is a long time.

But we thought we had a team this year, in the splendid autumn of 1983.A great team effort resulted in a convincing win. The score was 46 to 6. Seabury-Western was flabbergasted by the point spread (and quite well prepared the following year). We had speed and size on the line. We had skill in the specialty positions. Our spectacular Marching Band under the baton of Bob Bosworth—complete with a mounted statue of Our Lady— kept the momentum going all afternoon, and turned in a half-time performance that every corn farmer in southeastern Wisconsin remembers to this day. Ah, the marching woodwinds, violins, and kazoos sounding off under birettas and Cubs hats! The current Bishop of Chicago was in that band, likely playing two or three different instruments through the course of the day. It was Father Bosworth who wrote the delightful “On, Nashotah” for this very football game in October of ’83. (I trust that this Alma Mater is still sung to the tune, On,

The following reflection was received from the Rev. W.L. (Chip) Prehn, PhD, ’85:

Christopher powell will suCCeed in winnetka

If you have a comment, reflection, or article idea we’d love to hear from you! Please visit us at http://www.nashotah.edu/news and select “The Missioner” to send us an email update.

The Rev. Andrew Hanyzewski, ’09Mrs. Jeneen FloydAssociate Editors

LETTERS FROM READERS

Wisconsin.)Everyone on the football team made significant contributions, but the star was none other than Christopher “Mississippi” Powell, who took the position of wide-receiver to new heights and depths. With a bandana tied around his head, Powell jumped over opponents to grab passes, or he dove to the earth to get there before the pigskin did, or he leaped straight into the air to fetch high, wobbly, and ill-conceived passes thrown by the Black Monk quarterback. Christopher was fearless and clever. He ran receiver routes that confused the enemy. He was all hustle and never seemed to tire. His love of the game and of his fellows in the huddle brought warmth into the heart of the partisan and amazement to the faces of the opposition. Father Powell will do well in Winnetka.

The Rev. W.L. Prehn, PhD, HeadmasterTrinity School of Midland-Odessa

Midland, Texas

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

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Whether you’re discerning a call to ministry or considering the possibility of attending seminary, there’s no better place to retreat from the cares of the world and begin to contemplate your call than Nashotah House. Experience Nashotah! is a two-day feast of worship, classroom experience, private reflection and candid discussion with our students, faculty, and staff expressly designed for prospective students like you. ••••If you are unable to attend in November, arrangements can be made for visits at other times of the year.For more information, contact Dr. Carol Klukas, Director of Admissions, at [email protected] for Experience Nashotah! at www.nashotah.edu.

Experience Nashotah!November 8 - , 2012

Worship in the historic Chapel of St. Mary the VirginVisit classesMeet the Dean, faculty, and staffSpend time with current students

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