The Missioner Advent 2014

MISSIONERThE

NAShOTAh hOUSE

AdvENT 2014vOl. 31, NO.2

WINTER 2014 - 2015

dECEMBERlessons and Carols at the Chapel of St. Mary the virginMichaelmas Final Exams – All Coursework dueFall distance Module Ends – All Coursework dueWinter Recess for distance learning StudentsWinter Recess for Residential StudentsAdministrative Offices Closed for Christmas

1115-16 1920-Jan 3 17-Jan 18 24-25; 31-Jan 1

JANUARY 2015Fall Module Grades due to RegistrarWinter Module Begins for distance learning StudentsGeneral Ordination ExaminationsEpiphany/Winter Residential Week for distance & Advanced degree Studentslast day to Add/drop an Epiphany Term Course last day to Add/drop a Winter Module Course Michaelmas Term Grades due for Residential StudentsEpiphany II Term Residential Weeks for Residential Studentslast day to Add/drop an Epiphany II Term Class last day for Advanced degree Students to Withdraw from an Epiphany Term Classlast day for Residential Students to Withdraw from an Epiphany II Term ClassEpiphany Term Ends – All Coursework due

2 45-6; 8-9 5-9

7 91519-301920

25

30

2015 EPIPhANY TERM COURSES

January 5-9, 2015NT 726/BE 837

ThE GOSPEl OF JOhN ANd ThE MAkING OF dISCIPlES

The Gospel of John has often been called the “Spiritual Gospel.” In this course we will focus on how the high Christological features of the Gospel of John are wedded to, and speak effectively to concrete difficulties involved in discipleship. Specifically, this will involve a study of the Christology, models of discipleship, and characteristics of the ecclesial community found in this gospel. Through such emphases, the course will attempt to study the ways in which the Fourth Gospel empowered its community and which can invigorate the individual commitment that coalesces in vibrant contemporary Christian communities.

dennis Sylva, Phd, Adjunct Professor of New TestamentNashotah house Theological Seminary

AT 722/lT 829lITURGY IN ThOMAS AqUINAS

Why is all of the theology aimed at “suffering divine things,” according to Thomas Aquinas? Through a close reading of primary texts, this seminar will unpack the structure and method of the Summa of theology to reveal the Trinitarian, scriptural, sacramental pattern of the whole. Aimed finally at Thomas’s exegesis of the Mass, we will mark his account of sacraments in general, and the Eucharist in particular, as an ascent for which the student/disciple must prepare.

Christopher Wells, Phd, Affiliate Professor of historical Theology at Nashotah house Theological Seminary and executive director of the living Church Foundation

For more information and to register, please visit nashotah.edu

For more information on hosting an event at Nashotah house contact the Events department at [email protected].

ashotah house Theological Seminary invites you to our campus to experience the wonderful atmosphere we provide for your next retreat, conference, wedding or other event. We are

especially pleased to offer the use of dekoven Commons which contains an auditorium that seats up

to 300 people, five conference rooms each for 20 to 60 people, and a dining/reception hall. The dekoven Commons auditorium may serve as a worship space, a lecture or reception hall. The auditorium and conference rooms are equipped for any audio/visual needs you may have. Nashotah house also offers excellent catering options upon request.

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David Lee Jones, ThD, and Peter Steinke, ThD, have learned several things about conflict management in their many combined years of experience as pastors, therapists, seminary instructors, and church consultants. Not all conflict is negative as it can be motivating, energizing, life-giving, and promote creativity. During this Symposium, they will share how the works of Dr. Murray Bowen and other systems’ theorists offer engaging and practical insights on how to manage conflict maturely and provide an intersection where theology and systems theory can meet to have meaningful conversations about Christian reconciliation.

In this Symposium, Dr. Jones and Dr. Steinke will discuss the effect that conflict management and ecclesial polarization predictably have on faith communities. They will offer practical tips and case studies on how to manage conflict effectively and model reconciliation by teaching the core constructs of systems theory and engaging Scripture in conversation about spiritual practices of reconciliation.

SPEAKERSDavid Lee Jones, ThDPeter Steinke, ThD

to register and for more information, please visit nashotah.edu.

Table

DEAN AND PRESIDENTThe Rt. Rev. Edward L. Salmon, Jr.

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

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

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

DIRECTOR OF ANNUAL GIVINGThe Rev. Noah S. Lawson, ’14The Office of Institutional Advancement

NASHOTAH HOUSE THEOLOGICAL SEMINARY2777 Mission RoadNashotah, WI [email protected]

ALUMNI UPDATES AND ADDRESS CHANGES TO:Ms. Jan WatterDirector of Alumni & Donor [email protected]

MANAGING EDITORMs. Rebecca Terhune, ’15

ART DIRECTORMs. Bliss Lemmon

COPYEDITOR AND ARCHIVISTMs. Amy Cunningham

NASHOTAH.EDUGIVE.NASHOTAH.EDUBLOG.NASHOTAH.EDU

FACEBOOK.COM/NASHOTAHALUMNIFACEBOOK.COM/NASHOTAHHOUSETWITTER.COM/NASHOTAHHOUSE

THE MISSIONER IS PUBLISHED QUARTERLY FOR ALUMNI AND FRIENDS OF NASHOTAH HOUSE [email protected]

ContentsTHE MESSAGE THAT RINGS WITH HOPEThe Rev. Ben Hankinson, ’14

MATRICULATION

FORGING THE CONNECTION IN MINISTRYThe Rev. Aaron Zook ‘12

ONE NEEDFUL THINGThe Rev. Matt SC Olver

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Gabriel, the messenger of good news, first to Zechariah and then to Mary. Zechariah’s response was astonishment and incredulity. However, Mary understood the promise was to be fulfilled. May we, like Mary, continue to say, “Be it to me as you have said. Lord, let your will be done.” The cover represents the stained glass window of the archangel that is in the Chapel of St. Mary the Virgin. Designed by the Kempe Studio in London, the window was given in memory of Lloyd Hixon, MD, sometime librarian of the House.

MISSIONERThE

NAShOTAh hOUSE

AdvENT 2014

vOl. 31, NO.2

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Contents

The Rt. Rev. Edward L. Salmon, Jr.

ecently, Nashotah House celebrated the 130th anniversary of Michael the Bell. It was September 29, 1884, when Michael was dedicated to the

service of Almighty God. In honor of the anniversary and in celebration of the restoration of Michael to his historic tower, a service of rededication was conducted at the conclusion of Evensong, the Feast of Saint Michael and All Angels, on September 29, 2014. The repairs that the tower underwent throughout the summer were substantial. The wood in the tower structure itself was rotted out, the ground on which the tower rests is a favorite of

burrowing woodland creatures which caused the foundation to sink, and the bolts which were holding the tower together were rusted and beginning to lose their integrity. The reality was that the tower was compromised and ready to collapse at any moment. It was the

grace of God, and perhaps the strength of Saint Michael himself, which held up the tower these last past several years. While its appearance has not changed, the infrastructure has. The restoration of Michael’s tower is an appropriate metaphor for the infrastructure changes that Nashotah House, as an institution, has been going through over the last three years.

While the exterior of the House has remained the same, and we continue to produce the most faithful and well equipped priests and lay leaders for the Church, the infrastructure has been improved and reinforced. Substantive governance reforms have been adopted by the Board of Trustees; an aggressive strategy for fundraising is being rolled out called New Vistas, which include The Jackson Kemper 1000 and The 1% Program; tens of thousands of dollars have been saved through renegotiating contracts for services; the administrative structure has been reorganized; and the faculty has welcomed young and faithful professors into their ranks. The infrastructure of the House is stronger than it has ever been. It will continue to bear the full weight of the House’s mission. Trusting in the providence of almighty God and in keeping with the agreement made with the Board when I became

Dean, I informed the Board at the May, 2014, meeting that the time had come to transition out of my role as Dean and President of Nashotah House. Following a robust search process, and receiving many qualified nominees, the Board of Trustees at its October 23, 2014, meeting appointed the House’s Academic Dean, the Rev. Steven A. Peay, PhD, as the 20th Dean and President of Nashotah House. Please join me in giving thanks to God

for Fr. Peay’s appointment, and to ask on his behalf for the grace and wisdom for him to faithfully serve in this next season of ministry. The new infrastructure of Nashotah House has proven to be secure. The reason for this is that the infrastructure of the House is grounded in the identity and work of Jesus Christ himself, the witness of Holy Scripture, the Tradition of the Catholic faith, and is submitted to the leading of the Holy Spirit. Nashotah House, now more than ever before, is poised to ignite in such a way as to serve as a shining beacon of faith, hope, and love in the midst of a world that is in desperate need of this witness.

RThe new infrastructure of Nashotah House has proven to be secure. The reason for this is that the infrastructure of the House is grounded in the identity and work of Jesus Christ himself, the witness of Holy Scripture, the Tradition of the Catholic faith, and is submitted to the leading of the Holy Spirit.

irst, some deduction: The Nashotah House “brand” has been, virtually since 1842, associated with the Catholic inheritance

of Anglicanism. Catholic theology and spirituality is radically incarnational, comfortable with—indeed, dependent on—the notion that God routinely works through material means to accomplish His purposes in the world, most emblematically by taking human nature and human flesh Himself in the person of Jesus the Christ. The landscape is strewn with concrete tokens of God’s ubiquitous grace, God’s munificent tendency to be there for us. Now for some induction: If the incarnational and, by extension, sacramental principle lies at the heart of our theology and spirituality, what might this imply about our habits of thinking and speaking? In a word—okay, two words—more Jesus. Let me illustrate by way of an anecdote. A couple of years ago, I presided over the closing service of a popular renewal weekend experience for youth. Part of the program involved the participants giving a brief testimony about what the weekend had meant to them. Invariably, each one would cite the new friends they had made, and then how they had come “closer to God.” I found myself getting more and more troubled as each one spoke. Why? Because I wasn’t hearing the J-word. Nobody was mentioning Jesus.

Of course, being “closer to God” is never a bad thing. I encourage it. But it is not necessarily a particularly Christian thing. I suppose that someone might want to begin with the notion of God, the concept of a “supreme being.” God is one existing in three persons, in holiness and love, requiring human response in love as we know him through his attributes and his revelation to humanity (Jn. 8:24; Acts 17:24-27). Of course, the apparent resurgence of what is termed New Atheism in our culture pushes back against this, asserting— though occasionally arguing— that there is no God. Blaise Pascal (1623-1662) a French philosopher, suggested upon whom our worship is focused: “The God of Abraham, Isaac, and Jacob—not the god of the philosophers!”

We do not worship a conceptual supreme being; we worship a particular, personal God, a God who has revealed Himself in human history. Contemporary Lutheran theologian Robert Jenson puts an even finer point on it: “God is whoever raised Jesus from the dead, having before raised Israel from Egypt.” Yes, it all comes down to Jesus, and, more specifically, his resurrection. The resurrection of Jesus from the dead is the fundamental data point of Christianity (I Pt. 1:3-9). Once we have come to terms with it, everything else follows fairly easily. We can work our way up through the articles of the creeds, arriving finally at a God who exists, a God who has certain attributes that we can name and talk about. But we can only discover and come to know

that existent God because we have first encountered the actions of that God in human experience, particularly His raising of Jesus from the dead. In a very theological introduction to his epistle to the Colossians, St Paul speaks of Jesus as “the image of the invisible God, the firstborn of all creation” (Col. 1:15). Am I overly ambitious if I see in this snippet a sort of theological acorn, which we can plant and water and have it yield the essential apparatus of our faith? We start with Jesus, and end up with “the invisible God.” Along the way, we pass through the territory of the entire paschal mystery: incarnation, birth, ministry of teaching and healing and calling, passion, death, resurrection, ascension, and ongoing ministry of intercession on our behalf.

In the surrounding culture, and even within the Church, there is a tendency to reduce the gospel to a sort of ethical theism: believe that God exists and try to be a good person. We may not engage in it ourselves, though we may be apt to let it slide when we hear it from others. But this is a toothless and ineffective gospel that leads only to death. It is missing Jesus. It is missing the One who alone can lead us to God the Father Almighty, creator of heaven and earth. Blessed be the name of Jesus!

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

F

4 NASHOTAH.EDUTHE MISSIONER

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

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

• New Vistas: The 1% Program invites parishes, missions, church plants, and dioceses across the country to support the mission of the House by contributing 1% of their adopted annual budget to the Jackson Kemper Annual Fund.• New Vistas: Jackson Kemper 1000 invites an initial group of 1,000 individuals to support the mission of the House by pledging a minimum of $1,500 a year ($125 a month) to the Jackson Kemper Annual Fund.

The New Vistas Initiative invites benefactors of the House who recognize the value and necessity of expanding the mission and influence of Nashotah House to engage in a specific way that will achieve this goal.

These gifts will build on the seminary’s current donor base allowing Nashotah House to not only continue to offer the unparalleled education and the classical spiritual formation that has been our hallmark since 1842, but to climb to new and higher vistas. These contributions are much more than annual gifts, however. This support forges lasting relationships between the donor and Nashotah House. These are first and foremost gospel partnerships given and received in a spirit of mutual encouragement, thanksgiving for one another, and a combined zeal for raising up the next generation of parish priests and lay leaders. Their importance is evident: it is those leaders who will proclaim in word and sacrament the gospel of Jesus Christ.

Is God calling you into this partnership? If so, complete the attached pledge card and return by mail to the Office of Institutional Advancement. Together, with the blessing of Almighty God, Nashotah House will reach new vistas.

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

The Chapel of St. Mary the Virgin went through a drastic transformation in the early twentieth century. The interior of this Nashotah House architectural treasure looks completely different today than it did when it was originally built in 1859. The original altar was relatively small and the three east windows behind the altar were functional. The ceiling was sky blue with stars, a chandelier hung from the ceiling, and the chapel seats and pews were arranged crosswise. It was bright, simple and spartan, nearly devoid of ecclesiastical paraphernalia.

In 1892 a larger oak altar was donated from the Church of the Ascension, Chicago, where it had been used for five years. In 1893, the chapel seats were replaced by collegiate choir seats. In addition, a rood screen and side screens of walnut were added. These were only in place for fourteen years before an even more complete transformation was made.

In 1907 Mrs. Mary Stilson asked for permission to reconstruct the whole interior of the chapel. She was the aunt of Nashotah House professor, Sigourney Fay, who soon after converted to Roman Catholicism, moved to the East Coast and later became the mentor and father figure to F. Scott Fitzgerald. Mrs. Stilson made her offer contingent

Amy Cunningham, Nashotah House Archivist

upon the chapel’s name being dedicated to St. Mary the Virgin, rather than St. Sylvanus, most likely because St. Mary the Virgin is the parish church of Oxford University where the Oxford Movement was launched by Cardinal John Henry Newman (1801-1890). The Board of Trustees approved this request and the chapel was made over in the fifteenth century Perpendicular Gothic Style. One of the more famous examples of this style can be found at Kings Chapel, Cambridge (1446-1515). Gothic Revival architecture had been promoted by the Ecclesiological Society, a group that emerged from the Oxford Movement, for more than half a century by the time it reached Nashotah House.

The original ceiling, of sky blue with stars, was covered in wood. The walls were covered with dark green tile in a variety of shades. The large new reredos for the new high altar completely concealed the three east windows. It had niches for seven figures including the Madonna and Child in the center. Choir stalls, a rood screen, side screens, and side altar were installed. The new rood screen included four carved wood figures. A tabernacle made of malachite set in silver, now on the north altar, was placed on the high altar. A wood memorial to Mrs. Stilson was placed on the

EXTREME MAKEOVER:

CHAPEL EDITION


south wall. All the above mentioned modifications are still in place in the chapel with the exception of the green tiled walls. The new furniture was made of Wisconsin red oak, stained dark brown, but the carved figures on the reredos and the rood screen were left in the natural wood color. The Fond du Lac Church Furnishing Company was hired to complete this Extreme Chapel Makeover.

The Dean at the time, Bishop William Walter Webb (1852-1933), said of the renovation, “Nashotah now has one of the most beautiful and artistic chapels in the country. I know of no other chapel where the carving is so beautiful and the gothic ideal more properly carried out, or the building better appointed for the services of the Church.”

TOP LEFT The Chapel c. 1890 prior to the Oxford Movement’s influence upon the interior. TOP RIGHT The Chapel in 1897, note the larger altar and the choir stalls. These were removed when the 1907 remodel took place. BOTTOM The chapel remodel of 1906 included the reredos, new wood ceiling and ornately carved side screens.

7NASHOTAH.EDU THE MISSIONERMICHAELMAS 2014

appy New Year! I’m not confused. I know that January is still far away. But still I say Happy New Year, because it is for

us. It is wonderfully appropriate that Advent marks the beginning of the new liturgical year. It offers us the same opportunities that January brings to the rest of the world. This season grabs our attention not by getting caught up in the hustle and bustle of a Hallmark Christmas, but by taking to heart the phrase: remember the reason for the season. But what is the reason for the season of Advent? Wouldn’t it be easier to extend Christmas to the day after Thanksgiving? Well it might be easier, and much of the world has done so in practice, but it would not be prudent for us.

We have Advent, and it marks a new year for us. So let us we think on that new year concept. What do we typically do at the new year in January? We take stock of the past, the good and bad, the ups and downs. We ponder the future laying out hopes and dreams for the days to come. And we make plans on how to live today, usually in the form of resolutions. If we take this mindset, rooted in our secular culture, and properly orient it to our lives in the church and the culture of God’s kingdom, then we have found what Advent is about. It is about the already, the not yet, and the right now. It is the past and the future converging here and now in the present. And this is what we find in Isaiah.

Isaiah lived in difficult times. War and conflict were prevalent issues throughout his life. Israel rose

up against Judah, foreign nations dominated the region, alliances and rebellions abounded and foundered. And into the uncertainty and turmoil of the times, Isaiah shared this vision of hope from God. Isaiah proclaims that God’s promises of old still hold true for his people. The mountain of Zion will be exalted. God’s teaching will go forth. Peace will reign. To a people inundated with strife, this message rings of hope. Whereas nation after nation has risen up against Jerusalem in hopes of conquering or destroying it, Isaiah instead offers a promise that one day nations will come, not in conquest but learning, not in war but peace.

These promises from Isaiah are not limited to his message and time. Also seen in Micah, this oracle was appropriate to a different context

The Rev. Ben Hankinson, Jr., ‘14

H

THE MESSAGE THAT RINGS

WITH HOPEIt is wonderfully appropriate that Advent marks the beginning of the new liturgical year. It offers us the same opportunities that January brings to the rest of the world. This season grabs our attention not by getting caught up in the hustle and bustle of a Hallmark Christmas, but by taking to heart the phrase, remember the reason for the season.


because the message of Zion’s exaltation was relevant in their day. Centuries later we find the church turning back to this message. Why? Because what was relevant in the time of Isaiah—promised hope, instruction, and peace—were themes which were just as relevant to Jesus Christ and his life and ministry. While Isaiah’s prophecy may not have been written explicitly with Christ in mind, it was certainly appropriate to see in Christ something of which Isaiah speaks, seeing in Christ a fulfillment, a second application of Isaiah’s words.

And so we with the early church come to the most recognizable point about Advent: the coming of Christ. Yes, in Advent we look back to the Incarnation, and we prepare to celebrate the mystery of the Word made flesh. We look with excitement to the One who came in humility and established the church and then sent it out in truth and peace. But that phrase, the coming of Christ, has a two-fold depth. Not only referring to the Incarnation, we are also talking about the second coming of Christ that is still to come. We believe that day is coming and is closer now than when we first believed. Thus Advent is about hope. Hope found in joyful celebration of the Incarnational mystery and in fervent expectation of what is to happen in the days to come.

Yet, as we look around us we see that the vision Isaiah had for the people of Israel in his day is not yet fully realized in our own. It is tempting to be discouraged or cynical at this point, and we can do one of two things with what we read in Isaiah: disregard it as irrelevant and offering nothing to us here and now, or step more fully into what is found there. The second is the better option because though Isaiah spoke to his people in his time, his words as Scripture remain living and valid to each generation.

What we find in Isaiah is that there is for us the same hope and vision as there was so many years ago. Isaiah understood living in tension between the promise and its consummation. Isaiah understood that vision led to expectation. Where does it lead us? To the same expectation of hope; except that unlike Isaiah, we know that what (Continued on page 23.)

Society of King Charles the Martyr

XXXII Annual Solemn Mass of St. Charles, K.M.

JANUARY 31, 2015 11 A.M.CHURCH OF THE RESURRECTION

NEW YORK, NY

The Rev’d Canon Barry E. B. Swain, SSC, RectorPreacher, The Rev’d Frederick S. Thomas, SSC, Rector, Grace & St. Peter’s, Baltimore, MDMusic: Haydn’s Lord Nelson Mass, with orchestra

FOLLOWED BY A BUFFET LUNCHEONAND INFORMAL MEMBERSHIP GATHERING

RESERVATIONS REQUIRED FOR LUNCH. $20 PER PERSON

CHECKS PAYABLE TO “CHURCH OF THE

RESURRECTION” - MEMO LINE “SKCM”

Please send by January 20, 2015 to: Church of the Resurrection

119 E. 74th Street, New York, NY 10021Church web: www.resurrectionnyc.orgContact: 212-879-4320 or [email protected]

The Society of King Charles the Martyr (S.K.C.M.) was founded in 1894. To read more about the society, please visit: www.skcm-usa.org or email [email protected]

Mr. Jason Terhune, ’15

ive or take the occasional Leap Year, the average Residential Student will be at Nashotah House a little over 1,000 days. In some ways this may seem monumental; in many ways for me it was fleeting. The substance is monumental, but one day you look up and realize that it has flown by. Not left behind or wonting for something

better, but a clear sense that it has all gone by so fast. So much learned, imperceptible changes that culminate into a life formed for ministry. A life formed in the daily devotion of prayer in community. If it is beginning to sound melodramatic, it is only because of its substance. There can be no mistake of the indelible mark left on the person who spends three years in the care of those who love them and pray for them continually. Each one ventures through with thoughts and opinions and preconceived notions and certainly some valuable input. Each one leaves set apart as a vessel shaped by the Lord through the continual process of community lived out in obedience to authority and in deep relationship to that same authority. It is a clear reflection of our relationship to the Lord himself.

So how does this work for the Distance Learners? Can it be the same for them as well? No, it cannot be the same for them. This is not harsh, but it is a reality. It is a ‘hybrid’ program for a reason; it is a modified version of what has taken place here for over 172 years. The difference is not in quality as our adjunct faculty are truly amazing and bring so much to Nashotah. It is truly about circumstance. So while I could sing the praises of a Residential Program, I want to address the tremendous formation that takes place for our growing Distance Program. We are not simply giving these folks the best that we can offer given the situation. The situation is that we have people, many already serving in ministry, who bring so much with them. They are in ministries, answering God’s call daily, living in a very real community where they are in relationships much like those that I am experiencing here.

THANK YOU TO DISTANCE STUDENTS:

THE REFLECTIONS OF AN MDIV STUDENT

In many ways they are the ones tending the frontline of ministry. It is with that idea that I offer my most sincere thanks to all those who minister, living daily as Christ has called. I am impressed to see people who offer their vacation time; their break from the hard work of ministry spent here, in order to be better equipped for the future work that I am being called into, yet they are already doing.

In light of this preface for ‘Distance’ Education, it is important to recognize the value of the proximate portion of this educational ‘hybrid.’ There is much to be said for a week or two weeks of changing your surroundings and setting yourself up for new discovery. There is no doubt the time spent here at the House is formational for the student who cannot live here throughout the year. While they may not have to trudge a half-mile through the snow in sub-zero temperatures to pray Morning Prayer, they have joined us from a life that has its own challenges, its own formational components and have left that security of proximity to be a part of a community that quickly engages them and brings them into the life of formational prayer and service that sets apart people crafted by God for ministry.

What I see in a ‘Distance’ learner is someone who is being formed much in the same way I am, through studies, prayer, service and an outright devotion to the ministry in which God has called each of us to participate.

Mr. Jason Terhune is a senior Master of Divinity student at Nashotah House Theological Seminary. A Postulant for Holy Orders from the Episcopal

Diocese of Tennessee, he is married to Rebecca and they have three sons. As they continue to enjoy life at the House, they look forward to God’s calling

for their future ministry.

G

DISTANCE AND RESIDENTIAL STUDENTS


he Nashotah House Theological Seminary Board of Trustees is pleased to announce the election of

the Rev. Steven Peay, PhD as the 20th Dean and President of Nashotah House Theological Seminary succeeding the Rt. Rev. Edward L. Salmon, Jr. Bishop Salmon is the 19th Dean of Nashotah House T h e o l o g i c a l Seminary. As the Chairman of the Board at Nashotah House, he served as the acting Dean from November 2008 through May 2009. The Dean and President Search Committee reported to the Board of Trustees a unanimous recommendation for Fr. Peay’s appointment as Dean and President during their regularly scheduled meeting October 23, 2014. The Board of Trustees enthusiastically approved Fr. Peay’s election. Chairman of the Board of Trustees, the Rt. Rev. Daniel Martins, ’89, expressed his strong support for Fr. Peay’s election:

I am completely delighted with the election of Fr. Peay to be our next Dean and President. He has already shown himself to be an effective leader, pastor, and scholar while a member of the Nashotah House faculty. He is intimately familiar with our operations and will be

able to hit the ground running in a seamless transition from the ministry of Bishop Edward Salmon.

Archbishop Robert Duncan, a member of a nine-member Dean and President Search Committee and a member of Nashotah House’s Board of Trustees, reflected on Fr. Peay’s election saying:

There is no question in my mind that Fr. Peay is uniquely qualified to lead Nashotah House at this critical time. Now more than ever the House’s rootedness in the person and work of Jesus Christ is needed. Under Fr. Peay’s leadership the House will continue to bless, I believe, the whole Church.

Fr. Peay’s undergraduate study of Church History led him toward monastic life, which he entered at Saint Vincent Archabbey (Latrobe, PA) in 1977. Following his first profession of vows, he studied for the priesthood in the Roman Catholic Church. After final monastic vows was ordained deacon in 1981 and as priest in 1982. The studies he began in college and pursued

in seminary continued following ordination. He returned to Saint Vincent to teach as Assistant Professor of Homiletics and Historical Theology. During his tenure at the seminary he also served as Academic Dean from 1989-1994. Leaving monastic life in 1994, he devoted himself to parish work for

the next fifteen years in congregational churches in Wisconsin, while continuing to research, write, and teach in various venues. Fr. Peay came to Nashotah House as Adjunct Professor of Church History in 2008 and was elected

to the faculty in 2010. His orders were received in August 2010, and he is now canonically resident in the Episcopal Diocese of Albany.

Upon learning of his election, Fr. Peay said:

I am humbled, and honored, at the confidence placed in me by our Trustees, and just plain dumbfounded by the response of students and friends. Domine non sum dignus! What a blessing it has been to work with Ed Salmon. What a blessing it is—and will continue to be—to work with the great Faculty and Staff of the House. It is a joy to know that one goes to work with friends every day. Please pray for me. I am excited by the work ahead and confident that God has great things for this seminary, the oldest degree-granting institution in Wisconsin, the Nashotah Mission.

Fr. Peay was married to his wife Julie in 1996 and is the proud stepfather of Jeremy and Matthew.

NEW DEAN OF

“There is no question in my mind that Fr. Peay is uniquely qualified to lead Nashotah House at

this critical time. Now more than ever the House’s rootedness in the person and work of Jesus Christ is needed. Under Fr. Peay’s leadership the House

will continue to bless, I believe, the whole Church.”

T

hen a younger generation discovers the family photo albums of an older generation, there is often a fascination with the stories behind the photographs. If the discovery takes place during a time when some of the older generation depicted in the albums can still

tell the stories “first hand” the excitement is even greater. Those dusty albums are the story of where a family has been, from where it has come. They are the visual reminder of our roots, and albums are often treasured from one generation to the next.

The digital images of our present age, and the photographs, portraits, paintings, frescoes, mosaics, and primitive arts that preceded them, are how the human story is preserved. The visual arts are the record of where and what we have been.

But the image of what we shall be…our future, our hope—although represented in art and image by the human imagination—is less clear. For Christians, there is a vision of future glory presented in the Scriptures, but keeping the vision clear within the context of daily life can be daunting.

St. Paul knew this when he wrote “now we see in a mirror dimly but then face to face” (1 Cor. 13:12). The face that we yearn to face is that of Jesus, “the image of the invisible God” (Col. 1:15). “We would see Jesus” said the Greeks in John 12, and so we say as well. Because we know that when we see Jesus, we see our future.

“It does not yet appear what we shall be, but we know that when He appears, we shall be like Him, for we shall see Him as He is” (1 Jn. 3:2).

Just as photos in a wallet or purse remind us from where we come, so our looking to Jesus is the constant and reliable reminder of what we shall be. And this is not simply future hope, it is a transformation already underway: “our outer nature is wasting away, our inner nature is being renewed every day” (2 Cor. 4:16).

WE SHALL BE LIKE HIMThe Rev. Canon Brien Koehler, SSC, ’76, Chaplain at Nashotah House

Family albums can be sentimental reminders of the past: events, times, and people fondly remembered. Portraits in hallways, public buildings, and even in church buildings often recall the great moments and personalities of the past. But seeing Jesus is not seeing our past; seeing Jesus is seeing our future. We are, after all, being “changed into his likeness from one degree of glory to another” (2 Cor. 3:18).

When we look to Jesus, it is something like a young boy or girl looking at the posters of their heroes or heroines, and imagining growing to be like those admired figures. But when Christians see Jesus it is not wishful thinking or dreaming of great things. We are not dreamers; we are disciples. We are disciples being formed into the image of our Teacher.

One of the great gifts of God to us through the Incarnation is the constant presence of our future with us through Jesus. We see Him all around us: in the stories of the Gospels, in the Blessed Sacrament, in the faces of those whom we serve in His name. And we even see Him in those who come to us today with the same request as did those ancient Greeks, “We would see Jesus.” Our ministries of

outreach, mission, worship, hospitality, and teaching should show Jesus to all who are seeking him. If our ministry doesn’t help people see Jesus, what is the point?

So in this Holy Season, we will go in heart and mind to Bethlehem, but our journey is not mere sentiment or escapism. We go to see Jesus, who was born of a woman, who lived and died as one of us, but who now lives and reigns forever. We go to see the beginning of the New Creation, certain of our place in it. “It does not yet appear what we shall be, but we know that when He appears, we shall be like Him, for we shall see Him as He is” (1 Jn. 3:2).

But the image of what we shall be…our future, our hope—although represented in art and image by the human imagination—is less clear. For Christians, there is a vision of future glory presented in the Scriptures...

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MEDITATION

atriculation confers membership. At the House it is a ceremony that formally recognizes the student who has enrolled in a degree or certificate program here as a son or daughter of the House. One beautiful thing about Nashotah House is that matriculation

is more than enrolling in a degree program and signing one’s name to the Matriculation book that has existed for more than 170 years. Joining Nashotah House is an intentional joining of community. Regardless of program, churchmanship, province, or background, when one repeats the Matriculation oath and signs the book, one joins the community—everyone is at the same point and does so together. Often the people a student matriculates with is the same with whom they will share nearly every class. Likely this is the same group who will graduate together celebrating the accomplishment of their academic journey together. During their season together, the students take the words of St. Paul to heart, “Love one another with brotherly affection. Outdo one another in showing honor” (Rom. 12:10).

Those lessons—both academic and practical—set Nashotah House apart. Formation is a word filled with ancient meaning often associated with life-long learning. According to St. Benedict of Nursia, this is not inappropriate, but it goes deeper than that. Formation takes the towers of growing in knowledge of our Lord and one’s self, growing in knowledge of the Word and applying it to the heart, of reading about faith and expressing it, and formation makes it real. Why is the community here different? Why is the formation different? Living in community opens one’s eyes to how actions—intentional and unintentional—touch others. Praying and worshipping daily beside your brothers and sisters who may or may not agree with your position on any number of things. Eating meals with associates and professors who you may have been passionately debating with in class the hour before fosters an environment where it is safe to grow, and where one’s fellowship, friendship, and love does not hinge on sharing an opinion. One shares something far above opinions: the brotherhood and sisterhood in Christ.

On October 23, 2014, we welcomed 14 new matriculants to the community that is Nashotah House. Previously, we welcomed welcomed 15 new sons and daughters in July 2014, into our hybrid distance and advanced degree programs. We delight in receiving them, and look forward to the growth that will come because of their presence among us as we all focus on Christ together.

The community doesn’t stop at the borders of Nashotah House. Our community is comprised of current students joined with those who have

MATRICULATION, Formation, Community &AdventMs. Sarah E. Prosser

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MICHAELMAS TERM 2014

Mr. Reid Berry, Oklahoma City, OKMr. Jacob Bottom, Dallas, TXMs. Margaret Brack, Grand Forks, NDMr. Joseph Calandra, Norfolk, VAMr. Shea Gilliland, Dallas, TXMr. Pedro Lara, Garland, TXMr. Lawrence McElrath, Akron, OHMr. Cooper Morelock, Brownwood, TXThe Rev. Louis Onyefulummo, Agulu, NigeriaMr. Ryan Pollock, Dallas, TXMs. Tammy Prather, Delavan, WIMr. Wayne Stolpa, McFarland, WIMr. Brian Wehrle, Ottawa, ONMr. Sam Wilgus, Dallas, TX

gone before. Our reach extends as far as our sons and daughters span the globe. The community isn’t about the House – though it gives us all a commonality in formation through daily prayer and community that comes – it is about Jesus Christ. Our founder, Bishop Jackson Kemper (1789-1870), the first missionary bishop of the Episcopal church in the United States, received this encouragement at his consecration in 1835 by George W. Doane, D.D., Bishop of the Diocese of New Jersey:

Brethren, I believe, before God, that next to the possession of the pure and undefiled religion of the Gospel of his Son,—and, in a degree so close and intimate that human penetration never can discriminate between them,—we are most indebted, for all that we are and all that we have that is most precious to us here of Christian privilege, or hereafter of Christian hope, to the maintenance, in integrity and purity, of the order of his holy apostolic Church. I believe that it is to us, as faithful in the maintenance of both, that God continues, and, so long as we are faithful, will continue, to us his presence and protection—blessing, as he has promised that he will, the ministry of his appointment; accompanying, as he has pledged himself to do, the glorious Church which he purchased to himself with the blood of his dear Son, “alway, even unto the end of the world.”

It certainly seems appropriate that we consider matriculation and community as we approach Advent. The incarnation; God in flesh; Christ among us. What a model of intentional community! All for love’s sake, for the salvation of mankind.

Ms. Sarah E. Prosser is Director of Recruitment at Nashotah House. She appreciates the ability to work at the House where she has the opportunity to build relationships with

prospective students and decision-makers to share about a place she loves, with the purpose of shaping both the persons and the Nashotah House community to continue

to form disciples of Christ. Ms. Prosser and her husband, the Rev. Aaron Prosser ‘15, are from the Anglican Diocese of the South. They have been married for 10 years and have

two children, Samuel and Eleanor.

ne morning, I arrived early for the preparations for the worship service at St Thomas Episcopal Church in Fort Totten, ND. It was a clear day with no clouds in the sky, and I marveled at the beauty of this land that was now called Spirit Lake Nation Reservation. Many years back, a young man

Enmegabowh who was the assistant of Dr. James Lloyd Breck had been in this area preaching the Good News of Jesus Christ. It was a new frontier Mission then. Life has changed quite a bit since those days, yet it is remarkable to see the results of the seeds that were planted.

Enmegabowh (“The One who Stands Before his People”) was the first recognized Native American priest in the Episcopal Church. He was ordained deacon by Bishop Kemper in 1859 and priest by Bishop Whipple in the cathedral at Faribault, MN, in 1867. God used many of His servants like these, some to plant and others to water the planted seeds…and here I was, marveling at what God was doing in this same land. I have learned much from the local culture: the value of silence before God Almighty; a spirituality of expectation from God our creator, and their love for Christ Jesus His Son. The worship experience is taken as a vivid reminder of God who is totally involved in current circumstances and in whom there is acceptance and hope. This is the message of Jesus Christ who became Incarnate in our world, our cultures and our hearts. God breaks in on us and gives us glimpses of hope in a world that is full of disappointments, crushed dreams, hardships and sorrows.

Of course circumstances like these are common human experiences yet the hard work of the Gospel requires that we translate this message of love and hope in the midst of a fiery, recalcitrant world that sends its own polarized message. Our featured scripture is Col. 1:15. It gently informs us Christ is an image of the invisible God. Paul’s message was a great appeal to the Colossians’ minds. And this same message was presented to the Spirit Lake tribe more than a century ago in a way that is culturally appropriate, thanks to Enmegabowh’s efforts to enculturate Christianity in languages and traditions of the various tribal nations. Paul’s strategy was to make contact with the Colossians “natural” theology as Buttrick suggests in his Interpreter’s Bible Commentary. Like Paul, we are to present God’s unique revelation to all humankind through Jesus Christ: God who walks with us in our hours of sorrow as well as our hours of joy.

I recently read an old issue of the magazine Current Biography and came across the name Tex G. Hall. He was the tribal chairman of the Mandan-Hidatsa-Arikara Nation and President of the National Congress of American Indians. He described huge problems with which Native Americans have been grappling for many decades. He was an advocate for

Indian causes and delivered inspiring speeches of hope for rebuilding tribal nations. I reflected on the message that God breaks in on us, into our complex issues of social justice, I realized that Christ’s message compels us to listen, to heed His message of unconditional love towards all men and women, an appeal to all minds. This is where God opens our eyes to see reality as He sees it, a time for our hearts to give a cry of sorrow as His does; to walk with the poor and the sufferer as Christ did. My hope is that such an encounter with the living God through our Lord and Savior Jesus Christ would transform every single perspective into God’s own and make us into His own agents of transformation.

The Rev. Christian Senyoni, ’13, is married to Josephine and they have three children: Jean Pierre, Kevine and Jessie. Fr. Senyoni serves as priest-

in-charge at Grace Episcopal church in Jamestown, ND. Concerning his service of the Lord, Fr. Senyoni says, “I was born in Congo (DRC), but I am

a native of Rwanda, and I have found that serving the Lord is the greatest purpose to live for. A life of a unique friendship with Jesus. It is a joy to

live this priestly call to passionate living and loving within the community as we walk together in our life journey. It is a life of gratitude where ‘what

God has done for us’ overwhelms everything else and compels us to human transformation. This is a process that is likely to be long and painful but one

that is worth taking.”

The Rev. Christian Senyoni, ’13

G L I M P S E S O F H O P E …

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“I was born in Congo (DRC), but I am a native of Rwanda, and I have found

that serving the Lord is the greatest purpose to live for.”

One of the hard things in life is to figure out if you are doing a good job. To help in this, society has created various systems from grades in school to “likes”

on Facebook. These provide a certain comparative structure that allows us to know our place. An A is better than a C, and more ‘likes’ are better than fewer. But in the context of Nashotah House, how do we measure such things? What makes us successful? While there is no perfect way of establishing this, I have attempted, over the past several months, to see where we stand as a seminary, at least from a financial standpoint. Do we spend more or less than our peers? Do we generate more or less revenue? This analysis has been rather eye opening and helped me to focus on where our greatest needs are and where our greatest areas of strength lie. Some of the news is good and some shows that there is much work to be done.

As far as the good news goes, as of this writing, Nashotah’s expenses fall well below our peers, meaning we spend less than a similar sized seminary. In practical terms this means that a typical seminary of our size—one with 123 full time students—would spend close to $1,000,000 more than Nashotah House in a given year. This is rather remarkable considering the large amount of property and buildings that we are required to maintain. It also reflects the work our faculty and staff do.

Where the picture does not look so pretty is in revenue. Our major shortfalls are in three areas. The first is investment revenue, which is generally dictated by the size of our endowment. We fall about $400,000 short of an equivalent sized seminary. This means that we require somewhere between 9 and 14 million dollars in additional endowment, just to be average. Similarly, the contributions we receive

towards our annual operations (i.e. Jackson Kemper Fund, Bishop Parson’s Fund, etc.) fall about $600,000 below average. And finally the money we receive from grants is non-existent which creates a $500,000 shortfall. What all of this means is that Nashotah House is about 1.5 million dollars behind in annual revenue compared to an average school of equivalent size. And this number plays a significant role in the gap we experience every year where expenses exceed revenue.

After looking at all the numbers, it is rather easy to see that Nashotah House does not have an expense problem, rather it has a revenue problem. While we can certainly find ways to be more efficient and get more with less, the fact of the matter is that nothing is going to be solved until we increase our predictable revenues through a combination of increased endowment, larger annual giving and the acquisition of available grants.

I encourage each of you to ask if you think Nashotah House is worth preserving and if your answer is yes, to think of ways you can help us fix our revenue problem. We have been working diligently in all of the areas outlined above, but it cannot be achieved by a few people in the administration of Nashotah House; our goal will take everyone. Everyone can contribute and help find others who can contribute. Nashotah has been blessed with wonderful faculty who have trained wonderful priests, but this cannot continue without financial support and a commitment to the long term viability of the institution. For ways to help, please see the Rev. Noah Lawson’s article on the new initiatives coming out of the Office of Institutional Advancement. I pray we might all find ways to build and grow this place so that we may serve God today and for years to come.

The Rev. Philip Cunningham, ’08

Letter from the Associate Dean of Administration

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CONTRIBUTING WITH FAITH

Ms. Karina Gandur

his past summer, 2014, I was sent to Nashotah House Theological Seminary by Metropolitan Hilarion (Alfeyev), chairman of the Department for External Church Relations, who visited the Seminary in 2012. Nashotah House was chosen for a reason. It

is one of the last frontiers of the Anglican world, along with St. Steven’s House in Oxford, which preserves Christian heritage and traditions. It is a place where theology and spiritual practice come together. For me, as a staff member of the Department for External Church Relations and a Master’s student majoring in external church relations, it was a truly eye-opening and enriching experience to study at Nashotah House during the Petertide Term this summer as I was able to learn much more about the Western Christianity. I will be able to use this knowledge in my studies and in my future work.

I took three classes: Spirituality of the Reformation with Fr. Calvin Lane, Doctrine of Mankind taught by Lord Carey, and

Augustinian Catechesis with the Rev. Jeremy Bergstrom. Each of these classes was unique and inspiring in its own way. It was fascinating to go back in time and try to understand how people of the Reformation thought, by looking at different aspects that comprised their daily life and hearing the most significant voices of that period. In his class, Lord Carey raised some fundamental issues of life and death, making us reflect on what it means to be human. Being engaged in daily discussions on those subjects and hearing different opinions helped me crystallize my own beliefs. Augustinian Catechesis introduced me to the basics of the Western catechism, its development and important changes, which added to my overall understanding of the Western tradition.

When I came to Nashotah, first thing I noticed was that its

Ms. Karina Gandur traveled from Russia to study during the Petertide term. Here she visits with the Rev. James and Mrs. Brzezinski. Fr. Brzezinski graduated from Nashotah House in 2013.

location was truly amazing. Nashotah House is surrounded by beautiful lakes, green fields and forests with wild animals. I found myself in a very welcoming community where everyone treated me with kindness and generosity. People at Nashotah are very friendly and helpful. It has a lot to do with its two top people. Bishop Salmon is a great dean who serves as an example of true humility to future church leaders, and Father Steven A. Peay is a treasure box of knowledge who is loved and valued by all the students and faculty alike. I also got a chance to spend several evenings at St. Gabrinus Pub and a morning at the coffee shop, where the host Joel Christian opened a world of coffee making for me. While at Nashotah, I was able to explore Milwaukee, visited the Milwaukee Art Museum, walked along Lake Michigan shoreline, tried local food, such as frozen custard, went for a fish-fry night, to an Italian festival, a concert of Irish music, on a church tour, and twice attended the Sunday Liturgy at St. Herman of Alaska Orthodox Church.

The time I spent at Nashotah House gave me an excellent opportunity to get to know the Anglican tradition and Western Christianity by attending both the classes and daily office, accompanied by organ music, at St. Mary’s Chapel. It was a unique experience that I will never forget.

I am grateful to each and every person at Nashotah House for their warm hospitality and kindness. One of my fellow students, Fr. John Bach, once said to me, “I always look forward to coming to Nashotah House; it is like a spiritual retreat every time I am there.” I can say that I am looking forward to coming to Nashotah House again and again and to keeping in touch with all the great people I met there.

In today’s world of secularism in which moral values and principles, it is very important for Christians to be guided by leaders, whose values are rooted in their tradition and go back to the dawn of Christianity. Nashotah House, being one of the leading theological institutes in the Anglican world and alma mater for many church leaders, has a great responsibility to bring up new generations of priests, teachers, and theologians. I believe that one of the aims of Nashotah House is to preserve and multiply the best of Anglo-Catholic tradition, which is why I hope it will carry on its lofty mission for many years to come.

Karina Gandur is a second-year MTh student at Sts. Cyril and Methodius Theological Institute for Post-Graduate Studies of the Moscow

Patriarchate, Moscow, Russia. She works at the Student Exchange Committee of the Department for External Church Relations and at the Department of International Affairs of Sts. Cyril and Methodius

Theological Institute.

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“For I fully believe, that, with divine blessing we are laying a deep and permanent foundation upon which the Church of the living God will be gloriously established.”

Indeed, for more than 170 years Nashotah House has remained anchored to “that deep and permanent foundation” by providing a faithful priesthood for the Church – one that has spread mightily the gospel of Jesus Christ to all people.

Joining Bishop Kemper and giving expression to his desire for solid and faithful financial management, we have established The Jackson Kemper Annual Fund, the cornerstone of our annual fundraising and the springboard for expanding the legacy entrusted to us.

GIVE.NASHOTAH.EDU

Nashotah House Theological SeminaryTHE OFFICE OF INSTITUTIONAL ADVANCEMENT

2777 Mission RoadNashotah, Wisconsin 53058 USA(262) 646-6509

To partner with the Jackson Kemper Annual Fund

tudy and formation at Nashotah House includes: witnessing the past by studying the depths of Church history, learning about our God and the life He has called us to live, engaging in the challenge of integrating new and old perspectives with time-tested faith. Learn more about combining a modern education

that is historically Anglican, Benedictine and Classical. “We cherish the gift of historic faith and order not as walls of an enclosed fortress but as gifts of God which both witness to the past and serve the building of a future as yet unrealized,” said Michael Ramsey (1904-1988), 100th Archbishop of Canterbury and Professor of Ascetical Theology at Nashotah House. “By thus combining the historical and futuristic notes in our understanding of the Church, we may be helped in our efforts to combine a loyalty to tradition with a sensitivity to contemporary movements.” Timeless words, timeless truth, timeless tradition.

The Church needs faithful, holy, orthodox priests whose conversions are continuing and deepening. At Nashotah House, future leaders of Christ’s Church are challenged to sanctity and equipped with disciplines that yield lifelong growth, that they might be changed into the likeness of Christ, as St. Paul says, from one degree of glory to another (2 Cor. 3:18) so that we might testify to those around us in daily witness that they, too, might come to know the Creator whom we serve. Nashotah House provides students with something more than an excellent theological education in the classical tradition. Added to the classical tradition of discourse on theological doctrines is living out the disciplines that lead us to better know and love God. the discipline of knowing God and loving him. This explains our life together at the House. The habit of daily worship, our commitment to service, and the total integration of our lives as members of a residential community...these, hand-in-hand with our academic studies, form our souls in relationship to God: Father, Son and Holy Spirit. How is God calling you to serve in the future?

Equipping for

Lifelong Growth

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The Rev. Noah S. Lawson, ’14, Director of Annual Giving

he Season of Advent is characterized by a sense of expectation. In the first coming people looked for the arrival of the Messiah. There was the

expectation for him to restore all things, establish his kingdom, and make everything that was crooked straight. In the second coming we are expecting the return of Jesus in great power and glory, for him to make all things new, and to bring to fulfillment God’s perfect will for the Church and the World. The Season of Advent is filled with expectation for what some have called “the already and the not yet.” We live in a middle ground where the objective truth of Jesus’ first coming has changed everything and his second coming will bring all things to the right conclusion. Here at the House we find our common life together characterized by a spirit of expectation as well. New junior students are in the midst of their first semester and expecting to be challenged and engaged in their emerging vocations. Middler students are expecting the onslaught of papers and reading in some of the most challenging classes of their seminary career. The seniors are preparing to transition into ordained ministry. Expectation, particularly when built on Christian hope, is exciting and purposeful.

Nashotah House as an institution is also in a season of expectation and hope. The Office of Institutional Advancement has just launched an initiative titled New Vistas. It has two primary components: New Vistas 1% Program: Individual parishes, missions, church plants, and dioceses are invited to enter into a Gospel partnership with the House by committing one percent of their adopted annual budgets to benefit the mission of the House.

New Vistas Jackson Kemper 1000: A minimum of goal of 1,000 Nashotah House supporters will be invited to enroll in this new initiative by pledging and helping to generate $1.5 Million dollars for the Jackson Kemper Annual Fund. This will empower the seminary to invest boldly in its mission and vision.

The New Vistas initiative, along with the House’ current benefactors, will provide the additional financial resources to build on the strong foundation that has been laid for the House for the last 173 years. This $1.5 million goal represents great expectations and “the already and the not yet” reality of mission work here at the House. Having been changed by the Gospel of Jesus Christ, many have come to Nashotah House to be equipped for a vocation in ministry. Through many generous benefactors, the House has been able to provide that equipping. We are looking forward to a time of expanded service for the Kingdom. Our Lord Jesus is calling us to new and higher vistas. Is God calling you, your Church, or Diocese to join the House in one of these new initiatives? If so, we would value the opportunity to partner with you.

COMMON LIFE OF EXPECTATION

The Season of Advent is filled with expectation for what some have called “the already and the not yet.” We live in a middle ground where the objective truth of Jesus’ first coming has changed everything and his second coming will bring all things to the right conclusion.

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an you imagine living without gravity? What if you just couldn’t feel where your body was in space? Our bodies register relation to the world through special joint receptors and the complicated vestibular system in our ears.

Neurologically speaking, those messages must make it to the brain, and be processed quickly and efficiently for the next move. If you could not discern distance to the ground, or how far your body is leaning past perpendicular, would you jump? (Would you have the confidence to jump?)

What about other sensations, like sound or light or touch? Those may be so intense they’re painful, or so imperceptible that an aggressive search for more is in order. If too much sound registers as pain, you may not enjoy organ music, sanctus bells, or a Kindergarten Sunday school room. If you have a constant need for movement to “ground” you, it may be nearly impossible to sit still for an hour, especially if you don’t have the core muscles to allow you to sit unaided. If panic for intense grounding makes the pew seem like a good launching point (for jumping?) you may get told to stop. (Panic for intense grounding may make the pew seem like a good launching point.) If exchanging the Peace is anything but peaceful, because it’s over stimulating, people may start to wonder what is wrong with you.

A few months ago I completed a degree in occupational therapy, including a four-month fieldwork assignment with children who have sensory processing disorders (SPD). Every child’s experience with SPD is different, and there are many subtypes, but often children face challenges similar to those described above. Children who have difficulty processing sensory information are often unable to navigate environmental demands or self-regulate for internal control. It can affect sleep, motor development, the ability to dress, academics, social participation, eating, and behavior.

Studies estimate that up to 16% of all school-age children, and as many as 90% of children already diagnosed with autism, may have SPD. In our sit-still, plugged-in, liability-wary culture, many sensory experiences which were once a normal part of childhood are gone. For children with already-

Let the Little Children Come to Me:

Thoughts on Worship

hardwired sensory processing challenges, this means they may not be able to naturally experience the variety and intensity of sensory input the brain craves to organize and function.This can be a barrier to worship. However, the good news for treatment is that God gave us fantastically plastic brains. Brain plasticity refers to an ability to neurologically detour when things like SPD, physical alteration, or stroke block typical pathways. The more you take the detour, the easier and more automatic it gets. For kids with SPD, that may mean the right combination of sensory inputs and distraction removal, to be able to find and repeat the detour. For example, children are often encouraged to “make good choices” to manage behavior. However, if a little body is simply RE-acting to overwhelming sensations, or a lack thereof, her choice is limited to whatever she thinks she needs to survive at the moment. The autonomic nervous system takes over and it’s fight or flight—not a good mode for behavioral choices. Parents work very hard to find the right combination to help children sit, attend, and be successful, even more so for children with sensory processing issues. It takes a lot of trial-and-error, repetition and empathetic support.

Parishes often struggle with limited resources, therefore advocating for inclusivity may seem unrealistic. However, if the church is to be Christ in the world, we must start with an educated attitude change. Perhaps there is more going on with a child who appears “undisciplined.” After all, the church should want children to seek out and cling to Christ, even in a childlike way. Most adults have had decades to worship. Children are new at finding their way. How would Christ wish us to treat these children, as they interrupt the sermon and make the worship not-so-solemn? “And He took them in His arms and began blessing them, laying His hands upon them” (Mk. 10: 13–16).

Candace Holtzen, MSOT, has been blessed to be at Nashotah House since 2002, first as student spouse then as faculty spouse. She and her husband

the Rev. Tom Holtzen, have four children, ages 9–15, of whom only one was asked by a parish priest to frequent the nursery exclusively.

Ms. Candace Holtzen

Women of Nashotah House

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The Rev. Roy Allison, ’12

n March 2013, the Rev. Canon John L. Peterson visited St. Mary’s Episcopal Church in Bonita Springs, FL. Canon Peterson, President of the Compass Rose Society, spoke to our congregation about the historic mission of the Society and how it was established in 1997 following a visit by Archbishop George Carey to the Province of the Sudan. While preparing to have Mass for the large group of people who had arrived to greet the Archbishop, Lord Carey was informed, “We have no bread ... We have no

wine!” This story resonated with me, making me aware of this more than 300 international member Society who support missions around the world .

After Canon Peterson’s presentation, I was informed that my wife, Marcia, and I would be representing our congregation at the Annual Compass Rose Society Meeting in Canterbury, England, October 2013. Also on the trip with us were Bob Foltz, who has served on the Board of Directors for the Compass Rose Society for 11 years, and his wife, Elinor, both of whom are members of St. Mary’s and members of the Compass Rose Society. The trip was eye opening and inspiring to say the least. Of course, the reverence and awe of Canterbury Cathedral and the surrounding community reminded me of all who had gone before me in the name of Christ. We attended a presentation by Lady Caroline Welby at an afternoon tea, in which she described the life of the Archbishop as it relates to her and her family, followed by a question and answer session with Archbishop Justin Welby. The Archbishop expressed his gratitude for the continued dedication of the Compass Rose Society to the mission of the Anglican Communion, and spoke of the successes and frustrations facing the Communion. Archbishop Welby was knowledgeable, quick-witted, humorous and down-to-earth in his responses and conversations throughout the evening. The Archbishop made everyone feel comfortable and welcome in expressing their excitement and concerns for the Anglican Communion, too.

At the conference, we attended a tea and question and answer session with Archbishop Welby and his wife, Lady Caroline. Then the Most Rev. Thabo Makgoba, Archbishop of Cape Town and Primate of South Africa, spoke to us about the opportunity for a more educated clergy as the result of the eReader project being sponsored by the Compass Rose Society. This project allows those in theological colleges, up-and-coming clergy, exposure to information and research

WE HAVE NO BREAD ... WE HAVE NO WINE

in the areas of theological education, prayer and spirituality, leadership and formation, ecology and the environment, and public advocacy and social justice. We were also given insight into the other places in the Anglican Communion where the

Compass Rose Society is making a difference in the lives of our brothers and sisters in Christ. A school in Rwanda,

support for Christ Church Episcopal Church in Nazareth, support for clergy in Burundi, Malawi,

and Burma, building medical clinics and churches in Nigeria are only a few of the

places where the Compass Rose Society provides resources for the Anglican Communion.

We heard many stories of the Compass Rose Society’s work with the Secretariat and the Anglican Consultative Council

to provide for the needs of the Anglican Communion. It was also during this visit that I was advised that several Episcopal seminaries in the United States had joined the Compass Rose Society, and I encouraged Nashotah House to join them. As an alumnus of the House, I felt I needed to share this story with Nashotah House’s Board of Trustees, and allow them to see how their support of the Society would allow for support of the Anglican Communion and also allow for representatives

of Nashotah House to have the same experience I did.

In May 2014, Mr. Bob Foltz and I visited Nashotah House to meet with Dean Salmon and a group of Trustees and supporters of the House. Mr. Foltz told the story and gave the information about the mission of the Compass Rose Society, and I was grateful to learn that Nashotah House decided it was in

her best interest to join. With this commitment, Nashotah House may send representatives to the Annual Meetings held at Canterbury or Lambeth Palace and have opportunities to participate in annual mission trips to the various places within the Anglican Communion and see the funds at work in those regions. Nashotah House now supports the mission of the Archbishop in ensuring that the needs of our Communion are met, so that the words, “We have no bread...We have no wine” might never be spoken again.

The Rev. Roy Allison, ’12, is the rector of St. Mark’s Episcopal Church in Tampa, FL. Fr. Roy was among the group of Nashotah House seminarians

who went on mission to Malawi, Africa in 2011, and he and his wife, Marcia, are committed to local mission as well as mission in the Agalta

Valley, Honduras.

ALUMNI FEATURE

The Archbishop expressed his gratitude for the continued dedication of the Compass Rose Society to the mission of the Anglican Communion...


welcomes you to a Festival of Nine Lessons & Carols

at The Chapel of St. Mary the Virgin

A Festival of Nine

we wait and hope for is none other than Christ and his coming again. That is the consummation of our hope, the coming of the King of kings. The kingdom in which we live and which was established in Christ Jesus waits in joyful expectation for his return when the fullness of his reign will be manifest to everyone.

What then are we to do right now, caught between the ‘already’ and the ‘not yet?’ For starters we do not worry about the timing of Christ’s return. That is known only to the Father and gains us nothing except frustration and anxiety. Instead we say with Isaiah, “O house of Jacob, come, let us walk in the light of the LORD!” Just as Christ exhibited the values set forth in Isaiah, we who are in Christ should do the same. We exalt the one who sits on the throne. We learn how to live, sitting at his feet as we study Scripture, being equipped to go into the world with his teaching as our guide and his peace which passes understanding. We put on the armor of light and live a life ready for the Master’s return.

We are to be a people like Isaiah, living in the tension between the promise and its fulfillment, in the present nestled between the past and the future. A

(continued from page 8)

diplomat, Dag Hammarskjöld, once reflected, “For all that has been – Thanks! To all that will be – Yes.” We give thanks for what was and is, letting regrets melt away in the midst of gratitude. In the hope of the future we say yes to the One who is to come, laying aside any works of darkness that may hinder us for the night is far gone, the day is near.

We live in the shadow of the Cross and the reconciliation which it freely offers, rejoicing that the kingdom of God has been brought to us in the Christ, and that those baptized into his death and resurrection are welcomed as heirs. We come on bended knee to the Lord’s Table where we partake not only in the Body and Blood of Christ in the Last

Supper but also receive a foretaste of the heavenly banquet which awaits all the faithful upon our Lord’s return.

So as we go about this Advent season and prepare in heart and mind for Christmas, may we slow down and reflect not only on the one who has come and died for us, but may we live

faithfully here and now as we look forward with hope in expectation to the coming again of our King, our savior, and our God. Come, Lord Jesus! Amen.

The Rev. Ben Hankinson, Jr., ‘14, serves as priest-in-charge at Trinity Episcopal Church, Mt. Vernon, IL, in the Diocese of Springfield.

DECEMBER 11, 2014

4:30 pm Evening Prayer5:00 pm Lessons & Carols

WE LIVE IN THE SHADOW OF THE CROSS AND THE RECONCILIATION WHICH IT FREELY OFFERS, REJOICING THAT THE KINGDOM OF GOD HAS BEEN BROUGHT TO US IN THE CHRIST, AND THAT THOSE BAPTIZED INTO HIS DEATH AND RESURRECTION ARE WELCOMED AS HEIRS.


The Rev. Aaron Zook, ’12

n the time that I have served as the pastoral leader of St. Luke’s, Springbrook and St. Alban’s, Spooner, I have often found myself in situations that I hadn’t expected to encounter in ministry. From the installation and blessing of the Diocese of Eau Claire’s finest outhouse to a sanctuary floor held together by carpeting, these old mission churches are full of interesting surprises. I am grateful for

the commitment made to these churches by so many fine lay people. I frequently ask myself what I can do in my ministries here to return the blessing to them. In response, I reflect on my priestly ordination.

When someone is ordained to the priesthood, there generally follows a bevy of generous gifts, well-wishes and advice. In my case all three were plentiful but one card stuck out as particularly poignant. It was sent from Rev. Steve Schlossberg, who had served as Director of Communications during much

FORGING

of my time at Nashotah House. His succinct note summed up my feelings surrounding the event quite well. It read:

Dear Aaron+,

I’m not sure that congratulations are in order; we don’t yell ‘Congratulations’ when we see a man in a barrel going over Niagara Falls, so I don’t know why we say it at ordinations. But I am very happy for you, and even happier for our Church.

Love, S+

The humor, simplicity and beauty of that note were perfect, and utterly ‘Schlossbergian,’ let the reader understand.

The real power of those words was not in the absurdity of the image they invoke, but rather in the truth that lies behind them. In my experience, ordained ministry is very much like

THE CONNECTION IN MINISTRY

If you withhold yourself from [the

community,] or attempt to make a

carefully measured investment in this community, then

you will leave here poorer...

“

”

ALUMNI CORNER

I24 NASHOTAH.EDUTHE MISSIONER

being shoved into a barrel and thrown in the river: it is beautiful and treacherous; exciting and terrifying; you know exactly where you’re headed and you have a certain knowledge that the ride will be painful.

The wit and wisdom of that card reminded me of other words penned by Fr. Schlossberg, for which I once gave him considerable grief. They were written as part of the Student Handbook. In the opening section, he gave several pieces of advice pertaining to the student’s engagement with the rest of the school. He explained important aspects of the schedule of coursework, worship, work crews and everything else at the House. The first section dealt with the seemingly simple act of moving to campus. He wrote:

Move in. Move all the way in. Move every member of your family all the way in.[…] Move all of your things all the way in.

These words became fodder for a joke at Fr. Schlossberg’s farewell party, but just like that simple card, there is something behind them that is just as true in a life of ordained ministry as it is for life at the House.

For many newly ordained priests, an initial curacy might last 18 months before they move on to lead a parish on their own. Current trends suggest that the average time a priest spends in a given parish is between five and seven years. Unfortunately, this trend of constant movement inspires in some the need to ‘remain at arm’s length’ from the community, preventing them from forging a connection with the people for whom they’ve been called to be a confessor, pastor and friend. The result of all this is a priest and a congregation who feel disconnected from each other and the Church. Without the tether of the clergy continually forging connections between and among the people, we cease to be a Church and quickly devolve into an odd social club. As Fr. Schlossberg noted in his comments about the House:

If you withhold yourself from [the community,] or attempt to make a carefully measured investment in this community, then you will leave here poorer than you came and probably resentful of the experience.

In my experience, the foundational bitterness of most lapsed churchgoers, though often highlighted by a particular incident, is usually based in an unshakeable distrust caused when they encountered a priest who “never really seemed like one of us.” In short, that priest refused to “move all the way in.”

As difficult as it may seem under certain circumstances, we must make a full investment within any parish we serve. We are called to become active participants in their everyday lives, not just directors of their liturgical lives. This may take the form of involvement with city legislature, or an area scouting troop. It may be as simple as finding ways to break bread with people outside the walls of the Church. We may not resolve every lingering issue, but if we commit to ‘Moving in’ at least we will have padded our barrels to soften the ride over the falls.

The Rev. Aaron Zook, ’12, serves as the Priest-in-charge of St. Luke’s, Springbrook and St. Alban’s, Spooner, as well as the Diocesan Administrator of the Diocese of Eau Claire, WI. He lives in Spooner, WI, with his wife, Anna and their daughter, Mamie. In November, 2014, he was installed as the Canon to the Ordinary of the Diocese of Eau Claire at Christ Church Cathedral in Eau Claire. Currently, Fr. Zook is seeking

his Master’s in Law (LLM) degree in Anglican Canon Law at Cardiff University in Wales, the only degree program of its kind in the world.

During the season of lentNashotah House offers

To preorder this book of Lenten reflections, please call the Advancement Department at Nashotah House, 262.646-6509.

FROM DUST TO TRIUMPH: REFLECTIONS FOR A HOLY LENT

few weeks ago, I read James Mumford’s essay in a recent issue of First Things entitled “Going to Church in America.” In this article he emphasizes the catholic/protestant divide concerning the nature of the Eucharist. But the divide that his article belies, of course, concerns the nature of the Eucharist.

The broad strokes of thishistoric teaching lead necessarily to a subsequent claim: namely, that it is this act that constitutes the Church when it gathers on the Lord’s Day. What Dr. Mumford describes about the church he attended contains much that is good and right for a church: people from different walks of life and backgrounds; coffee; rich preaching; music (which is what he calls ‘worship’) that is actually doxological; a congregation that is genuine.

The answers to the questions in the , “What is the Eucharist?” and “What is worship?” overlap a great deal, but to be sure, the two are not synonyms. There is a great deal of worship that can be offered that is not the Service of Holy Communion. But all proper worship is, however, eucharistic. Alexander Schmemann (1921-1983) unpacks this with profound depth in his minor classic, For the Life of the World. The first definition of the human creature, he says, is homo adorans: man is first a priest. The Son of

The Rev. Matt Olver

One Needful Thing A

Adam or Daughter of Eve “stands in the center of the world and unifies it in his act of blessing God, of both receiving the world from God and offering it to God—and by filling the world with this eucharist [i.e. thanksgiving], he transforms his life, the one that he receives from the world, into life in God and into communion with Him.

To be human is to be a priest; to bless God for all that is a gift in this life, which is to say, everything. “All things come of Thee, O Lord, and of thine own have we given Thee.” To be a priest is to make an offering in thanksgiving, a sacrifice of everything that is a gift. As Schememann writes elsewhere, sacrifice is not first about killing and death, but about life. Love and sacrifice are the twin lungs upon which communion between persons is sustained. In philosophical language, love and sacrifice are both an ontology, a way of being, and not feelings or isolated acts.

This line of approach begins to indicate why worship of the Creator of Heaven and Earth cannot be limited to song, as luminous and transcendent as music can be.

Colin Dunlop helpfully offers a very straightforward way to bring all of this together in his slim volume, Anglican Public Worship. What Jesus offers with the entirety of his life is perfect worship to the Father, the complete sacrifice of his will to that of the Father (cf. Jn. 5:30; 6:38-39; Heb. 10:7-9). This living finds its apex in the mystery of His Passion, death, and resurrection. But it is the entirety of his life that is properly lived as both Priest and Victim (think of the Litany: “By the incarnation…submission to the Law, agony and bloody sweat…glorious resurrection and ascension…Good Lord, deliver us.”) Among other things, both the Resurrection and Ascension speak of the Father’s response to the Son’s worship. Here is worship that is perfectly acceptable to God. So much so, that human nature was welcomed by the Father “into that Holy of Holies from which sin had hitherto excluded it: man is at last brought face to face with God.”

Dunlop suggests that Jesus’ claim, “No one comes to the Father, but by me,” has a very tactile and concrete meaning. When we pray, we do so in union with Jesus, saying “Our Father;” we make all our prayers, “through Jesus Christ our Lord.” But Dunlop is even more bold: “We have to realize, when we have the

urge to pray, that there is only one prayer in heaven or earth which prevails with God, the prayer of Him ‘who in the days of his flesh…offered up prayers and supplications with strong crying and tears unto him that was able to save him from death’ (Heb. 5:7).”

When St. Paul explains that the bread and cup which we bless is a sharing in the body and blood of Christ, he most certainly means a sharing of the fullness of His life as perfect Priest and Victim, perfect Son, the Servant of the servants of God. It is no accident that Jesus goes as far as to say, “My food is to do the will of him who sent me” (Jn. 4:34). Schmemann is thankfully correct when he observes that secularism has not been able to transform the Meal into something strictly utilitarian: “A meal is still a rite—the last ‘natural sacrament’ of family and friendship, of life that is more than ‘eating’ and ‘drinking.’”

The Eucharist is the fullness of human life that is made for communion with God. There, we are graced to join in union with the perfect sacrifice that Jesus offered on earth and ever pleads at the Father’s right hand. In the Eucharist, bread and wine retain their symbolic power of the entire created order for which we give thanks. But we find them joined to the inestimable gift of the Son, who made himself an eternal oblation. And to this we join our selves, our souls and bodies, a sacrifice of the whole Christ (sacramental and ecclesial) joined to the love made known to us in creation, “offering Thee Thine own from Thine own” (as the Byzantine liturgy says). This

sacrifice is consumed into our mortal frames, so that they too will be a sacrifice of praise and thanksgiving for the life of the world, which is the glory of God.

Every parish and every priest must take great care: for if the other goods and calls of the Church supplant this fact, everything suffers. Evangelism, community, encouragement, catechesis, service: instead, each are essential, but the Eucharist cannot be conformed into their image. They can and will be secondary results. But only if we recognize the one thing that is needful and is the source of all our other callings.

Fr. Matthew S. C. Olver is the Teaching Fellow in Liturgics at Nashotah House Theological Seminary and a doctoral student at Marquette

University. Before coming to Milwaukee, he was the Assistant Rector at Church of the Incarnation, Dallas for seven years, and undertook his

previous studies at Wheaton College and Duke Divinity School. He is married to Kristen and they have two elementary-aged children, Claire and

Isaac. He assists at the Cathedral Church of All Saints, Milwaukee and has been a member of the Anglican-Roman Catholic Consultation in the U.S.

(ARCUSA) since 2006.


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

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

Anglican. Benedictine. Classical.nashotah.edu

ORdINATIONS

dECEASEdThe Rev. Zachary Braddock, ’15, was ordained to the diaconate October 11, 2014, at the Cathedral of the Epiphany, Columbia, SC, by the Rt. Rev. Paul C. hewett, SSC.

The Rev. Jacalyn Broughton, ’14, was ordained priest on August 23, 2014, at Grace Episcopal Church by the Rt. Rev. Jay lambert, Bishop of Eau Claire. She serves as priest-in-charge at Grace Episcopal Church in Menomonie, WI.

The Rev. kenneth A. Castello, ’14, was ordained to the diaconate July 19, 2014, St. Francis’ Episcopal Church, Menomonee Falls, WI, by the Rt. Rev. Steven A. Miller, diocese of Milwaukee.

The Rev. Canon James kaestner, ’59, celebrated his 55th year of priestly ministry at Zion Episcopal Church, Oconomowoc, WI, August 23, 2014, diocese of Milwaukee.

The Rev. Christopher Waylon lawrence, ’15, was ordained deacon on July 26, 2014, at the Cathedral of St. Andrew the Apostle by the Rt. Rev. Alberto Morales, Bishop of quincy.

The Rev. Paul Nesta, ’13, was ordained to the priesthood december 6, 2014, at St. luke’s Episcopal Church, denison, TX by the Rt. Rev. Paul E. lambert, Bishop Pro Tempore of dallas.

The Rev. duane Nettles, ’13, was ordained to the priesthood November 1, 2014, at St. Paul’s Episcopal Church in New Orleans, lA. Fr. Nettles will serve as priest at Church of the Annunciation in the Broadmoor neighborhood of New Orleans.

The Rev. Richard Moseley, ’14, was ordained priest on September 13, 2014, at St. Peter & St. Paul Anglican Church, Arlington, TX by the Rt. Rev. Jack leo Iker, Bishop of Fort Worth.

The Rev. James Martin Stanley was ordained priest on September 7, 2014, at Grace Episcopal Church, Fort Wayne, IN by the Rt. Rev. Edward S. little, Bishop of Northern Indiana.

The Rev. Nancy S. Streufert, ’14, will be ordained as priest January 31, 2015 by the Rt. Rev. Barry l. Beisner of the Episcopal diocese of Northern California. She serves at Christ Episcopal Church, Eureka, CA.

Mr. John Trenum, ’15, and Miss Emily Smith were united in holy matrimony August 15, 2014, at the Chapel of St. Mary the virgin, Nashotah house.

Nashotah house values each and every gift and acknowledges the following corrections to the Michaelmas Missioner donor Report:

Mr and Mrs. Clifford Comfort, deceasedThe diocese of Fond du lacMr. John dyrudMr. Reginald Fuller, deceasedMrs. John h. heidt, in honor of the Rev. Canon John h. heidt, deceasedMr. Joseph hunt, deceasedMrs. Clarence C. Pope, in honor of the Rt. Rev. Clarence Pope, deceased

The Rev. Canon John G. B. Andrew, OBE, died October 17, 2014, at the age of 83. Fr. Andrew served as chaplain to 100th Archbishop of Canterbury Michael Ramsey. he served also as Rector of Saint Thomas Church Fifth Avenue. Nashotah house awarded him an honorary doctor of divinity degree in 1980.

The Rev. Canon david E Bergeson, died September 7, 2014. he was an associate alumnus of Nashotah house.

The Rev. Clayton Winn Graves, ’69, age 86,died June 6, 2014.

The Rev. William donald Mclean, III, died May 23, 2014. he served on the Nashotah house Board of Trustees from 1987-1992. his father, the Rev. William donald Mclean, Jr. graduated from Nashotah house in 1929.

The Rev. Charles Osbourne Moyer died September 14, 2014. he was an associate alumnus of Nashotah house.

The Rev. Edwin P. Wittenburg, died September 2, 2014. Fr. Wittenburg was ordained in 1958.

EdITOR’S NOTES

MARRIAGES

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

Non-Profit Org.U.S. Postage

PAIDMilwaukee, WIPermit No. 5297

MARCh 19-20, 2015

MARCh 19-20, 2015

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

Offered twice a year, in the Fall and the Spring, Experiencing Nashotah is your opportunity to taste and see what life is like at Nashotah house, giving you and your spouse a real introduction to our community, its vibrant life, and its living tradition.

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

deadline: March 5, 2015

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The Missioner Advent 2014

Documents

Transcript of The Missioner Advent 2014