Missioner Fall 2019

RESIDENTIAL STUDENTS
SHARE THEIR STORIES
Forging New
FRONTIERS
Formation for Today’s Spiritual Wilderness
Dr. Garwood Anderson
&
Mr. Labin Duke
Q&A HOUSE LEADERSHIP
An Interview with
THE REV. CANON
DR. ASHLEY NULL
ANGLO-CATHOLICISM
& THE COMMON GOOD
Elisabeth Rain Kincaid, JD, PhD

2
THE MISSIONER

TABLE OF
CONTENTS
4
8
12
14
15
16
18
20
24
28
32
Q&A: WITH DR. GARWOOD ANDERSON
& MR. LABIN DUKE
FORGING NEW FRONTIERS: RESIDENTIAL
STUDENT HIGHLIGHTS
AN INTERVIEW WITH
THE REV. CANON DR. ASHLEY NULL
WINTER PROGRAM
WHY I GIVE
ACADEMIC HIGHLIGHTS
THE BOOK OF COMMON PRAYER
HYBRID DISTANCE PROGRAM
STEPPING INTO NASHOTAH’S
MUSICAL TRADITION
ALUMNI UPDATES
CAMPUS & COMMUNITY
ON THE COVER: L to R: John Conner,
Julia Hendrix, Dante' Anglin, (front row)
Kristen Gunn, Matthew Rogers
Nashotah House believes that grounding
students in the great traditions and
teaching of the Church will allow them
to lead the church faithfully on NEW
FRONTIERS and in a changing world.
Pictured: James Lloyd Breck,
Apostle of the Wilderness
The Missioner is published for Alumni
and friends of Nashotah House.
This is a publication of the Nashotah
House Advancement Team. Contact
Lisa Swan, Director of Marketing and
Communications at lswan@nashotah.edu.
To learn more about Nashotah House, visit
nashotah.edu.
VOL. 33 NO. 2 3

& Q A
WITH
DR. GARWOOD ANDERSON
& MR. LABIN DUKE
Several months have passed since our Executive Vice
President of Institutional Advancement, Labin Duke, joined
Nashotah House to work alongside President and Provost,
Dr. Garwood Anderson. We asked them to query one
another, reflecting on what brought them to Nashotah House
and what they see for its future. Three things are clear: their
deep love for this place, the work being accomplished, and
their profound optimism for the days ahead.
Dr. Anderson Begins...
Anderson: Labin, no doubt others have asked you what brought
you from a leadership position in a development hotbed like Baylor
University to Nashotah House. What do you tell them?
Duke: Perhaps I should frame the question a little differently: “Why in the
world would you leave a good job and free college tuition for six kids?” The
tipping point for me was a visit on Nashotah’s campus. I knew from the
moment I set foot here that this was a holy place and felt almost immediately
that I was being called to serve its mission to empower the church.
I am not a cradle Anglican, but I am nonetheless indebted to the tradition
that taught me how to pray with and for my family and my church. And, well,
we pray a lot here at the House and form our sons and daughters in a life of
prayer. I am fortunate to have the opportunity to serve the church in this sacred
place, sending out well-prepared men and women to spread the Gospel.
Anderson: Both of us attended good seminaries, but we see something
different and special at Nashotah House. What is that for you? Almost
anywhere you go you’ll hear that residential theological education is a
dinosaur. I take it that you don’t believe that. Why not?
“I knew from the moment
I set foot here that this was
a holy place and... that I
was being called to serve
its mission to empower the
church.” - MR. DUKE
4
THE MISSIONER

Labin’s Turn...
Duke: Dr. Anderson, when I interviewed some
alumni and students before accepting my position,
almost everyone listed you as their favorite
professor (the others had not taken you for a
class). What’s your secret?
Duke: I am convinced that the model for formation
here at the House is second to none. In just a short
time here, I have seen that our students are thoroughly
prepared for the rigors of a lifetime of ministry in
service to the church. The church faces serious
challenges and nothing short of serious preparation
will suffice to meet these challenges. I believe people
are rediscovering the value of authentic residential
theological education. Serious formation needs a
proper context to take root. My seminary was good
from a classroom point of view, but there is only so
much that can be done on a campus designed for the
commuter student. The formation on a campus like that
is no comparison to what someone receives in just one
week at Nashotah House.
Anderson: Now that you’ve been around for a little
while, what do you wish our friends, alumni, and
donors better understood about us?
Duke: The Pax Nashotah is a phenomenon that is a
wonder to behold. Our students come from a variety
of traditions and backgrounds, and they often hold to
differing views. Yet there is, on the whole, a powerful
peace that pervades the close community and prayer
life at the House. The Pax Nashotah did not happen by
accident, nor will it endure by accident. Nashotah House
will continue its mission for another 175 years only by
the sacrificial commitments of our family and friends.
Anderson: Well, that’s nice to hear, but maybe it is
just a sampling error! I don’t know if there are secrets.
There is an old but good saying about teaching – it
comes from Greek grammar, which makes it even
better – that the verb “to teach” takes a double object:
we teach a subject matter and we teach people. If
you are focused on either one to the exclusion of
the other, you will fail at some level. To be erudite
with subject matter will impress some people – and
we academics like to do that – but it is not the same
as committing to the servant role of doing whatever
it takes to make students competent, inspired, and
appropriately confident. A lot of teaching (not here, of
course!) amounts to professors demonstrating why
their students will never be as learned as they are. But
teaching people is another story.
Duke: You accepted the role of President & Provost
during a tumultuous time at the House. Now that
you’ve had a little more time to reflect on those
challenging days, what would you say are the main
things you have learned?
Anderson: I think it is fair in retrospect to say that
I didn’t know what I was getting into – not because
anyone was holding anything back, but because
you just can’t know what is involved until it’s on your
plate. By way of lessons, there have been so many:
The biggest is that God can do things that we can’t.
You’re a prime example of that, Labin. So are the other
incredible faculty and staff who have come our way.
God has a church full of incredibly gifted people who
want to be a part of something that matters, and he
seems to think that some of those people belong here!
continued on page 6
VOL. 33 NO. 2 5

ANDERSON & LABIN
continued from page 5
I think a second lesson is that the church, and this
seminary, need more exercise of charity, such that
it becomes habitual, what we’re known for. I’m not
talking about bland niceness or naiveté but the
simple extension of kindnesses, best interpretations
of motives, empathy, and so on. A lot of tumult in the
church is self-imposed, and even when it isn’t, both
Jesus and Paul (and Peter, for that matter) told us to
overcome evil with good. When we think somehow that
we are on the right side of something, it becomes easy
to think that any of our means – to say nothing of our
attitudes – are justified. But this is the Devil’s snare.
Duke: What is the next frontier for the House?
Anderson: I like the question about frontiers because
we can never forget that we were founded on a frontier
to reach frontiers, and should we ever forget that, we
lose the heart and soul of this place. It is easy while
we are plugging away at our daily work to lose a view
of the horizon, and, like a young driver not looking far
enough down the road, we careen side to side rather
than moving straight ahead.
“God has a church full of incredibly
gifted people who want to be a part of
something that matters, and he seems
to think that some of those people
belong here!” - DR. ANDERSON
If I may take a liberty with the question, though, I see
two frontiers. The first is a kind of internal frontier.
When the quality of our faculty and programs and the
health of this community become known for what they
are becoming, this becomes the seminary option that
cannot be ignored. But then we need perpetually to “lift
our eyes” to the horizon of the Anglican Communion
and ask whether, as Isaiah puts it, “it is too small
a thing” that we find a place at the table of North
American Anglicanism as a niche or boutique product.
The next frontiers are missionary frontiers: secularized
urban centers, university campuses, unreached people
groups, military chaplaincies, and even amused-todeath
suburbanites. A church that is no longer the
self-propagating institution of previous generations is
a loss to the American religious scene, but it is a new
opportunity for missionary Christianity. What do you
think, Labin?
Duke: In line with what you have said, the next
frontier for the House is not a physical wilderness as
it was when the red and blue chapels were built. The
next frontier is a spiritual wilderness. Yet, the same
formation that prepared missionaries, church planters,
priests, and lay leaders in the 1840s is the same
formation needed to address the issues of our day.
The frontier is ever changing, but the mission of the
Mission remains the same! ╪
6
THE MISSIONER

FORGING
NEW
FRONTIERS
RESIDENTIAL STUDENT HIGHLIGHTS
from left to right:
(back row) Kristen Gunn, Matthew Rogers
(front row) John Conner, Julia Hendrix, Dante' Anglin
8
THE MISSIONER

We say it all the time because it is true... the frontier has changed, but the mission remains
the same: train men and women for lay and ordained ministry, thereby empowering the
Church to spread the Gospel of Jesus Christ. We maintain our steadfast belief that grounding
students in the great traditions and teachings of the church, best achieved through residential
formation, will enable them to lead the church faithfully on new frontiers and in a changing
world. To study at Nashotah House is to become a member of something larger than yourself,
as these five residential students recognized for themselves. Here each shares a glimpse of
their journey to Nashotah House.
KRISTEN GUNN
Master of Theological Studies
(MTS PROGRAM) ‘21
God has entrusted this Word – the One who calls and
claims me – to His Church, and that if I want to learn to
speak of Him, there is really only one place to be.
I don’t know where God will lead me next, but I’m
deeply hopeful because of the life that is in (and is)
this place. I’ve found a place where I can steep in the
Word – take up and read, but also take and eat. And I
feel strongly that this is all either very good practice...
or the real thing itself.
I’ve always had a fascination with words. My parents
tell me that, even when I was just a tiny thing, I’d take
great care to articulate the names they were teaching
me for things in the world around me. “Pine-needle”
was an early favorite.
Not long after I was baptized as a teenager, the
fascination became tinged with (better, singed by)
desire: I wanted words about God. This has never
really gone away.
After having written a wonderful piece of heresy for a
college course in a religious autobiography course I
was taking, I believe I felt God call and correct me: He
wanted me and my words, not for self-indulgent art or for
nonsense that still had “yours truly” at its center, but to
speak (somehow... marvelously) the word about Christ.
It took me some time to figure out what this meant in
terms of life in the Church and, to tell the truth, I am still
trying to figure it out. But I have come to believe that
MATTHEW
ROGERS
MDIV ‘20
I came to Nashotah
House seeking the
formation of the Apostolic
faith. Although my
sending bishop didn’t
really provide me
another option, I truly
would not have wanted it
any other way. In fact, I
considered his direction
just another portion of
God’s calling.
My motivating theme
has always been service. I first felt this in high school
while working at summer camp. Waking up, setting up
for Mass, activities, and running around from sun-up
to well past sun-down, I had never felt more spiritually
fulfilled than fully living every waking moment for the
betterment of others. Serving others with or without
continued on page 10
VOL. 33 NO. 2 9

STUDENT HIGHLIGHTS
continued from page 9
the free choice to do so has been an integral part
of my formation. I actually consider it evidence of
God’s providence in my life. The pieces fell in place
seamlessly. I graduated from university in May 2017,
got married a month later, and, two months later,
moved with my new wife to Nashotah. This calling
has been a series of listening to the affirmation of the
Church and going as I feel sent by God.
In the last two years I have received invaluable
perspective on the Church as a whole. Crossing
jurisdictional lines, the common denominator is always
Jesus Christ. This is the heart of my formation and will
continue to serve as grounding for my future ministry
as a parish priest. Deo gratias ad Nashotah.
As I have begun to settle into Nashotah House, I’ve
realized much – not only about my call, but also
about my character and how they might be mutually
informative and beneficial. The Lord is currently putting
me through a spiritual boot camp, as our constant
responsibilities, as well as our academic course work,
have brought me to a place of deep humility. This call
from God to the priesthood has put me on the path
to being a better Christian and a better teacher. By
reforming my character, with the help of God’s grace,
I am beginning to understand more each day what it
will take to be a priest and possibly a teacher within an
Episcopal school. In all of these things, I do so for the
glory and honor of our Lord Jesus Christ.
10
DANTE' ANGLIN
MDIV ‘22
Three years ago, I
was an undergraduate
preparing to become
a teacher, yet thanks
to a number of my
professors who were
Anglican, a supportive
parish, and ultimately,
the will of God, through
the Holy Spirit, I am
now here. I believe God
has called me here not
only to serve as a priest
in his church, but also
to advance private,
Christian education.
After teaching in a
private Catholic school, and after much prayer, it’s
clear that the Lord is calling me to be a bi-vocational
priest within the Episcopal Church. The Episcopal
Church has a wonderful school system in this country;
moreover, I believe that it could do so much to forward
the kingdom of God by providing Christian-centered
education to all who avail themselves of it.
THE MISSIONER
JULIA HENDRIX
MDIV ‘21
For much of my life, I struggled with the parable of the
rich lawyer as found in Mark 10:17-21. From the time
I was a teenager, I had always felt a calling to follow
God as a priest. In the 1970s, my options were limited
– women were not allowed to be ordained, not even
able to serve as acolytes in the Diocese of Fond du
Lac. Even so, I was determined to follow this call.
So, I approached the Sisters of the Holy Nativity to
become a nun. I was told to wait, attend college. So I
went off to college, got married, became a lawyer, and
had children.
As my life progressed, I tried to follow this call
through my career. I felt that if I couldn’t be a priest,
perhaps I could serve God in other ways. I became
a lawyer who served the poor, particularly women
and prisoners dying of HIV/AIDS. And then later
on, when my husband and I were living overseas, I
became a teacher to children and adults in extremely
impoverished countries.
Nevertheless, my career seemed to be dancing
around the call that persisted: no matter what I did
professionally, I never seemed to be answering the call
quite right. The passage in Mark felt like a thorn in my
side. I knew I was called, but I thought perhaps this
passage meant that I should be doing more for those

in need. I remember discussing it with my husband,
urging him (and me) to do more, much more. We
must, I reasoned, sell everything and follow Jesus. I
discussed it with anyone who would listen. Sometimes
I would pretend it wasn’t there, but it always presented
itself again and again. I suppose I could have continued
with my work, helping the poor, helping those most in
need, but it seemed God had other plans.
Soon enough, I found myself back in the U.S.,
desperately needed for urgent family matters. It was
during this time, as I meditated and prayed, that the
story of Jonah reverberated in my soul.
Like Jonah, my whole life I had struggled with a call
from God. I thought I had been answering the call
by serving the poor and teaching those in need, yet
I knew in my heart that God’s call had never really
been satisfied. Sometimes it takes a whale to swallow
you up, and put you on a distant shore, a place that
you probably never thought you’d be, to actually
understand that the call from God, that original call
to serve Him as a priest was not a “mistake,” not a
“misunderstanding,” but rather the path that you had
been called to in the first place.
Taking this step toward God’s call has been terrifying,
peace-filled, and eye-opening all at once. I have not
taken this step lightly, and it’s a humbling experience
to say the least. My hope by answering this call is to
be able to proclaim the good news of Jesus Christ,
reconcile those who are not in a relationship with God,
and serve others in the name of Jesus.
JOHN
CONNER
MDIV ‘21
The formation offered
at Nashotah House
has seemingly always
accompanied my
discernment of a priestly
vocation. Growing up in an
Episcopalian home, and
encouraged to pursue Holy
Orders from a young age,
the House’s rootedness
in the catholic witness
within the Anglican context,
classical theological
curriculum, emphasis on
intentional living, and missional outlook made it the
natural choice for my seminary education.
I became aware of Nashotah as an undergraduate,
when I first began to seriously heed God’s call to serve
the Church. The parish I was attending had a historic
relationship to the House and my fellow parishioners
encouraged me to consider it for my priestly formation.
Over the course of my continuing discernment, I
have become increasingly aware that my gifts – a
passion for pastoral care and education, aptitude in
communication and principled leadership, and a love
for God’s Church – can be utilized in conjunction with
my interest in academic research which, at Nashotah,
has been enabled and encouraged to flourish.
Our life in community at the House, its rhythm of
worship and study, leaves a distinctive, equally
indelible mark that prepares those who train here for
the ontological change undergone at our ordination.
In my own experience in parish fieldwork and my
clinical pastoral education program, the lessons I’ve
learned have been invaluable. The sanctification we
pray for daily, the deliverance from “pride, vanity, and
self-conceit,” has become a reality that has laid the
groundwork for my future ministry. ╪
VOL. 33 NO. 2 11

CRANMERIAN
REFLECTIONS:
a conversation with
ASHLEY NULL
It was our honor to host the Rev. Canon Dr. Ashley Null October 1-3, both for a lecture series
co-hosted with the Marquette University Theology Department and as our distinguished
preacher for Matriculation on Thursday, October 3. Dr. Anderson and Dr. Null had a chance to
chat on the Friday morning following – a conversation excerpted here.
Anderson: You gave a stirring and apropos sermon
for our matriculants last night, one I wish even more
people could have heard. For the benefit of those
not able to attend, what was it that you wanted us
to hear?
Null: American culture is dedicated to the proposition
that you can be anything you want to be if you just try
hard enough. Although that sounds like freedom, it’s also
a burden. Because if you haven’t become something, it’s
all your fault, because you haven’t tried hard enough.
And clergy in particular have... well, the joke is that
psychiatrists go into psychiatry to sort themselves out,
and it is also common among clergy – because of
their own experiences of being wounded in one way
or another, finding comfort from God and fulfilling 2
Corinthians 1:3-5: “Comfort others with the comfort we
ourselves have received.” Clergy will often draw close to
God in their own need for comfort, yet they are prone to
to God because in their need of comfort, they are prone
to the American disease of self-medicating pain through
achievement, good works, earning people’s approval, or
by showing what a good person they are. And that’s the
way of dysfunction, despair, and destruction. It’s easy to
think “that won’t happen to me,” but we need to get the
order right. We don’t serve God so he will love us; we
serve God because he loves us. We don’t have to run
from our shame and our pain; he’s already there in the
midst of it and has already given provision for it to be
dealt with, forgiven, and healed, and for new life to begin.
Anderson: How do we manage to get ourselves
caught in that trap?
Null: It seems basic, but in the midst of all the
pressures and expectations, rewards and punishments
one gets from people above us and people we serve,
it’s so easy to get sucked back into the thought that if
12
THE MISSIONER

we just try a little bit harder, then people will appreciate
what we do for them, and everything will be okay.
As long as our self-esteem is tied to other people’s
expectations and our performance for them, it’s going
to be a very difficult life. Our self-esteem and worth
have to be tied to the cross. That same dynamic is
what has destroyed so many of our parishioners,
and if God can comfort us, then we actually have a
genuine message that will enable us to be effective in
transforming people’s lives.
Dr. Anderson and Dr. Null
Anderson: As I said, it was “a word fitly spoken”
and one that bears repeating. You’re best known
as a scholar for your Cranmer work. What is it that
keeps you engaged with Thomas Cranmer over
these many years?
Null: I am a cradle Episcopalian, but I’m an Anglican
by conviction, not just by accident. And that is what
Cranmer put his finger on: the excesses of the
medieval period that for many was the practical
penitential theology – performance-based identity. The
end result is that by good works you have to make
yourself good enough to be acceptable to God. And
evangelicalism in this country has, without realizing
it, fallen back into that pattern where you’re saved by
grace and sustained by sweat.
It fits in perfectly with American self-understanding
of “You work hard, and you determine your destiny.”
Performance-based identity becomes the undercurrent
of American Christianity. Couple that with where we are
in church history – living in terms of the biblical world
view in an age of immorality. What’s the temptation
of the church in the age of immorality? Preach law.
So, when you have a culture which has a basic
performance-based
identity and what
they [Christians] are
“We don’t serve God
supposed to achieve
is the law, you create
so he will love us; we
a situation where
serve God BECAUSE
what you hear young
he loves us.”
people saying is, “I
can’t go to church because I’m a sinner, and I want to
be authentic. But I have these issues that I can’t deal
with. And rather than being a hypocrite and lying and
go to church, I’d rather just stay away.” We’re losing
generation after generation of young people who think
that because they can’t find the inner strength to keep
the law, that means they shouldn’t even try to be a
Christian.
Anderson: So how does Cranmer’s vision deliver
us from that downward spiral?
Null: If you’re preaching law, you are preaching
judgment. And the whole point of the English
Reformation was to preach the gospel as an antidote to
the performance-based identity culture which they felt
they had inherited. Ironically, Cranmer’s message of
the transforming power of God’s unconditional love was
exactly what our current culture needs to hear.
What I really love about Cranmer and his theology of the
affections is that as we internalize God himself through
his word and Spirit in us, it transforms our desires. And
it’s not holding on, fighting, but that gradually our insides
line up with who he is, and we become authentic and
whole. That’s a much more powerful message than “the
Bible says you should do this.”
Anderson: Amen. Thank you, Ashley.
Dr. Null’s matriculation sermon is available on our
website at www.nashotah.edu/daily-offices.
VOL. 33 NO. 2 13

What are the five things
that theologians wish
biblical scholars knew?
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BOERSMA’S COURSE FOR FREE
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CHRISTOPHER WELLS, PhD
ANGLICAN ECCLESIOLOGY:
The reality of Christian division since
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COURSE ST 710
14
THE MISSIONER
nashotah.edu/winter

WHY I
GIVE
Until I was asked to share why I have stayed around so
long supporting Nashotah House, I had no idea that I had
been active for 33 years. I am now 90 years old. When
I first became an Episcopalian at about age 30, I had
several opportunities made possible by my then-priest to
visit Nashotah as I lived in suburban Milwaukee. I loved
what I heard and saw.
I support the House because I love the House. And I love
it because I am a traditionalist. I live for three months
of the year in a summer cottage that was built for my
great-grandfather. I still cook on his cookstove and wash
the dishes in a dishpan and pour boiling water over them,
just as my mother did. When I first came to an Episcopal
church, we had the old prayer book, and Morning Prayer
was the service used most Sundays, very much like
the service at the Congregational church where I had
worshiped since Sunday school, and I felt at home. I found
many religious innovations over the years were too radical
for me until I came to Nashotah. What had been good for
Christians for nearly two thousand years, what the plain
words in the Bible said, was what I believed. There were
times when Nashotah considered going with new ideas,
but as the Board struggled for direction, long-established
theology always prevailed. In my current capacity as an
Honorary Trustee of the House, I still try to speak for the
understandings of the ages, and I pray that the House will
continue its important mission.
Mary Kohler
Nashotah House Honorary Degree recipient -
Doctor of Humane Letters ‘02, Honorary Trustee
“I had several
opportunities to visit
Nashotah as I lived in
suburban Milwaukee.
I loved what I heard
and saw.”
Mrs. Kohler with fellow Nashotah House
Board Members
VOL. 33 NO. 2 15

academicHIG
ANGLO-CATHOLICISM & THE COMMON GOOD
BY ELISABETH RAIN KINCAID, JD, PhD
Asst. Professor of Ethics and Moral Theology
Dr. Kincaid shares an abbreviated version
of her theme paper in preparation for
an upcoming course this January on
Christians and the Common Good,
which provides an introduction to the
foundations of a contemporary Anglican
approach to Moral Theology.
My argument for this paper is that the Anglo-Catholic
understanding of the common good is a commitment
to create the conditions in which human flourishing is
possible because we and others are being formed into
people who are capable of entering into friendship with
God and friendship with others. This commitment extends
to all but contains a special emphasis – a preferential
option – for the poor.
Richard Hooker 1 , in his Laws of Ecclesiastical Polity,
describes the natural law as underdetermining what
we need for full human flourishing. Rather, in order to
overcome “those defects and imperfections which are
in us living single and solely by ourselves,” and in order
to create a life “fit for the dignity of man,” we turn to
communion and fellowship with others. The rule which
governs this community must direct us to the fullness
of flourishing, and is measured by the standard of the
common good – a commitment to ensuring that all can
participate in these gifts. We also create a rule to govern
this community – one which orients us to work together.
This rule is necessary because we cannot on our own,
given our sinful nature, direct ourselves to the fullness of
flourishing. The measure of this rule is the common good
– the flourishing which all should enjoy.
In his discussion of Hooker in his famous essay, “The
Anglican Spirit”, Michael Ramsay 2 provides several
key hermeneutical principles for reading Hooker
which are important for understanding the richness
of his conception of the common good. First,
Hooker argues that what we believe and what
we understand is structured by how we worship.
Thus, it is only through our worship – our particular
engagement with God – that we can come to grasp
the good of the whole community. Thus, one might
argue, our desire to feed the hungry is grounded in
our own hunger and thirst for the spiritual food of
the Eucharist. Our care for the physically ill stems
from our own helplessness as we encounter our own
spiritual illness through the corporate and individual
confession. Secondly, and relatedly, God’s word isn’t
given to us in an intellectual or theoretical vacuum,
but rather through our creaturely situatedness – both
our nature and our community. Ramsey argues
that this awareness of God coming to us in our
creaturely situatedness contributes to an Anglican,
and especially an Anglo-Catholic, emphasis on
the importance of the incarnation for structuring
our theology. We begin with God’s self-emptying
entrance into the world and only then turn outward
to go into the world the same way in which God
did. This gives us a second step in determining the
common good: we begin to understand the common
good through worship and then go and seek to
16
THE MISSIONER

HLIGHTS
apply it contextually – to see what God is doing in
the specific communities around us and where he is
present. Just as Jesus came to us in a specific body
and time and place and culture, the common good is
always understood and analyzed particularly. However,
this emphasis on particularity does not mean a full
surrender of the universal aspects shared by the
demands of our common human nature. Thus, the
rule which directs us is derived from the tradition of
the whole church, although conditioned by the needs
of the specific community which we face. Read with
these key hermeneutical tools, we can see in Hooker
a fundamental incarnational orientation to the common
good, in the direction from the worshiping community
out into the world.
If one were to draw this approach, it would resemble
an ellipse. This transformation for friendship with God
and others begins in the liturgy – in the encounter with
Christ through his presence in the proclamation of the
word and the Eucharistic transformation at the altar.
Our own flourishing – our own development in holiness
– leads us to seek the flourishing and eventually the
holiness of all around us. From becoming Christ’s
friend, we become more like our friend and then take
that friendship to those whom Christ befriended.
Therefore, we are carried out the church door into the
streets to be among those whom Christ himself sought:
the poor and the dispossessed. In our encounter with
Christ through the face of the poor, we are transformed
ever more into his likeness. This further transformation
always redirects us back into the church, where we
see him even more clearly in the liturgy and most of
all in the Eucharist. Of course, the plural pronoun “we”
is key here. This is not a path that each of us takes
on individually, but a path we must walk as a parish
community. This is what we are sent out to do with
the benediction at the end of a Eucharist, and we are
always sent out together.
In other words, Anglo-Catholic commitment to the
common good is always Christological: we encounter
Christ in the liturgy, are transformed to be more Christlike
through that encounter and as we grow in the
virtues, and then go where Christ went – first to the
poor and the sick. And as we encounter Christ in the
poor, we become more like Christ and seek him ever
more fervently in his temple.
Through friendship with God, we and others can enjoy
true flourishing and true development in the virtues as we
are transformed both inside and out. We begin to display
joy in our actions of loving others – not only consistently
performing the task, but actually taking joy in the
operations. We become more capable of living in peace
with those who are different from us and even unified
with them through agape. This peace isn’t something we
force, by our own will, but rather something that stems
from our love for God as “the greatest good above all”
and overflows into the lives of our friends around us
when “we are united in what is good for each other.”
While this friendship with God means that we enjoy
friendships with even those who are different, it also
expands the horizons of who might be our friends. “Who
is my neighbor?” the lawyer asks Jesus in Luke, and
Jesus responds with the parable of the Good Samaritan.
As we see that the potential for friendship with others
through friendship with God is greater than we imagined,
we also begin to become aware of where the good is
lacking in the lives of others. We become capable of
showing mercy to others and, like the Good Samaritan,
actually work to alleviate the suffering of others even
before they are truly our friends.
1
Richard Hooker, Of the Laws of Ecclesiastical Polity, ed. Arthur
Stephen McGrade (Cambridge: Cambridge University Press, 1989) 87.
2
Michael Ramsey, “The Anglican Spirit” in The Anglican Spirit, ed.
Dennis Coleman (Cambridge, Mass: Cowley Publications, 1991) 19.
VOL. 33 NO. 2 17

THE BOOK OF
common
PRAYER
HISTORY, DOCTRINE,
REVISION, MATERIAL HISTORY
THE REV. MATTHEW S.C. OLVER, PhD
Asst. Professor of Liturgics & Pastoral Theology
HISTORY
The Christians that emerged out of the sixteenth century
gathered around various foci. For Lutherans it was
Martin Luther and his writings; for others in Europe, it
was the emphasis on the action of reformation (such as
the Dutch Reformed Church). But those in the Church of
England, the reform meant that it identified itself by its
physical location... which turns out to be quite a catholic
impulse.
Just as close to this tradition’s heart was a book. We
often forget how much of this is due to a few strange
accidents of history. The movable-type printing press
was only 100 years old, for one, when the first Book
of Common Prayer was published in 1549, so the
possibility of books such as this was still relatively
new. Second, Henry’s decision to break from Rome to
secure his divorce occurred at a time when a whole
constellation of impulses for reform, both inside and
outside England, had begun to gather force. And the
separation made possible a great deal more reform than
Henry himself had desired.
What is maybe most shocking to us is that the
possibility of liturgical uniformity in any meaningful
sense – of “common prayer” through a common text
– really only became possible in the sixteenth century.
It was uniquely possible in England because it was an
island (and a relatively small one, at that) where the
Crown had a firm political grip. And where it did not, it
brought in mercenaries from Europe to help impose the
new Prayer Book wherever it met resistance.
Maybe just as surprising is that liturgical uniformity
came much more quickly in England than in Catholic
Europe. The Council of Trent, called as a response to
the sixteenth-century reformations, directed that a new
missal for the Mass be promulgated, precisely for the
same reason the prayer book was produced: uniformity
in the wake of much liturgical diversity. But the English
king was better able to implement his goal than the
Pope: it took nearly 150 years for the new Roman
Missal to become normative. In contrast, after the
upheavals of 1549-59, the BCP was basically normative
everywhere in England until the execution of Charles
I in 1649, and then returns in 1660. This couldn’t have
occurred prior to the sixteenth century.
DOCTRINE
We sometimes talk as if Anglicans have a purchase on
the adage, lex orandi, lex credendi (even though is not
exactly what Proper of Aquitaine said!), but we must
remember that no other Christian tradition that had a
written liturgy thinks that the doctrine expressed in its
liturgy is something they can toss out. Nonetheless,
18
THE MISSIONER

Fr. Olver administers the Eucharist
in St. Mary’s Chapel
liturgy had a special place in the life of the Church
of England because it did not take the route of
other reformation traditions in that it did not create
a comprehensive catechism or confession (like the
Westminster Confession or the Heidelberg Catechism).
The 39 Articles addressed first some central doctrinal
matters, and then matters of controversy at the time
– beginning with Catholics and then with various
Protestant bodies. Yet a whole host of items were
not addressed in the articles; in fact, probably most
questions about Anglican beliefs cannot be answered
by turning to the Articles. Instead, doctrine was
presented in the Prayer Book itself – in the Ordinal (the
form for consecrating Bishops, Priests, and Deacons),
and in the Canon Law of the Church of England
(which remained relatively unreformed until almost
100 years after the break with Rome). Thus, because
it has neither an active teaching magisterium as in
Roman Catholicism, nor a comprehensive doctrinal
confessional statement as in the reformation churches
of continental Europe, the Prayer Book by default
carries a great deal of doctrinal weight.
The Episcopal Church is in a period of considering
Prayer Book revision. The Task Force on Liturgy and
Prayer Book Revision, an interim body that was created
at the 2018 General Convention by Resolution A068,
will be expected to consider what this might involve.
It is unclear what the next General Convention will
approve: a plan for a new prayer book? A plan for a
book of alternative services? Allowance for liturgical
revision to occur more organically, at a grassroots level
under the direction of diocesan bishops?
Having been appointed to this task force, I find myself
considering potential hindrances to large-scale
revisions. First, it is an enormous scholarly undertaking,
and I worry whether we have the scholars and experts
necessary for the task.
REVISION
This (beside the issue of having one’s liturgy changed,
always both spiritually and practically disruptive) is why
the revision of the Book of Common Prayer is such a
significant event. The Church of England has seen five
iterations of the BCP (1549, 1552, 1559, 1604, and
1662, plus Common Worship in past decades); the
American Episcopal Church, four (1789, 1892, 1928,
and 1979).
The Anglican Church in North American (ACNA) just
recently published its first BCP, the language and
structure of which will be familiar at many points
to those who are used to the 1979 American BCP.
Nevertheless, it contains some notable differences,
including an updating of the Coverdale Psalter (to
which Nashotah House’s Old Testament professor,
Fr. Travis Bott, was a contributor).
The boke of common prayer, and administracion of the
sacramentes: and other rites and ceremonies in the Churche
of Englande. London: In officina Edvvardi Whytchurche,
1552,” from the Walter S. Underwood Collection.
Second, revision should be a financially significant
undertaking. It requires lots of experts to meet in
person over extended periods of time. The (rejected)
proposal at the 2018 General Convention for BCP
revision estimated the cost to be in the neighborhood
of 7-9 million dollars. Given the pressing needs of the
church – evangelism to those outside the church, the
re-evangelization of those inside it, the care for those in
all kinds of need in our communities and beyond – is
continued on page 23
VOL. 33 NO. 2 19

Jonathan Jameson with Fr. Thomas Buchan,
Director of Hybrid-Distance Learning
NASHOTAH HOUSE KEEPS
REAL PRESENCE &
REAL PREPARATION
at the heart of its
HYBRID-DISTANCE
P R O G R A M
THE REV. JASON TERHUNE
At Nashotah House, we are committed to providing for the many ways
that lay ministers and those seeking ordination are called to serve God
in the Church. While the choices are many, we remain at our core, a
place for formation. At each opportunity to set the standard for forming
future leaders of the church, we reflect on how we can best form the
whole person.
For many, discerning a call to ordained ministry means moving
themselves and their families to the campus for three years. For others,
they continue their studies with the various courses and colloquia
offered throughout the year. Additionally, for those seeking a theological
degree, but also want the benefits of being on campus, we offer our
unique Hybrid-Distance program. While much of the coursework is
completed from home, the formational aspect of providing real presence
and real preparation remains at the heart. This is achieved through
residential weeks spent on campus. Hybrid- Distance students spend
one week together on campus, twice each year. This format opens the
doors to spend time in the library in addition to virtually, and joins the
community together in St. Mary’s Chapel for our twice-daily worship and
Holy Eucharist. When you are part of Nashotah House, you are part of
a community that works, studies, eats, and prays together. Residential
students, faculty and staff look forward to these weeks as we witness
our hybrid-distance students treasuring this time on campus.
Two of our hybrid-distance students, one who graduated this past May
and one graduating in May 2020, share their stories and experiences
with this program.
20
THE MISSIONER

Jonathan Jameson Wins Two Student Essay Competitions
On Monday, August, 5, recent Nashotah House
graduate Jonathan Jameson (MTS, 2019) received
word that he is the winner of the 2019 Charles Hefling
Student Essay Competition sponsored by the Anglican
Theological Review. His essay, “Erotic Absence and
Sacramental Hope: Rowan Williams on Augustinian
Desire,” has been awarded a prize of $750.00 and will
be published in an upcoming edition of ATR. A little
over a month later, on Monday, September 9, Jon
also received word that he is the winner of The Living
Church’s Student Essays in Christian Wisdom contest.
His essay, “Desire, Discontent, and Identity in the Totus
Christus,” has been awarded a prize of $500.00 and
will appear in the October 6 print edition of The Living
Church. Both of Jon’s winning essays derive from his
2019 Nashotah House MTS thesis, The End of Desire:
Sarah Coakley and Rowan Williams on Desire and its
Relation to God, supervised by Fr. Thomas Buchan
(Associate Professor of Church History) and Dr. David
Sherwood (Associate Professor of Ascetical Theology
and Director of the Frances Donaldson Library).
“Winning a student essay competition is a great
accomplishment,” says Fr. Buchan. “It’s an indication
of the very high quality of a student’s scholarship and
writing. Winning two student essay competitions in the
space of about a month is exceptional. Jon should feel
very pleased and encouraged. These wins say a lot
about his talent and his capacity for critical and creative
expression. It’s exciting to see the very fine work he did
in his thesis getting out into the public square.”
About his experience as a student in the seminary’s
Hybrid-Distance program, Jon writes, “Part of what
makes Nashotah House so special is that you don’t
simply learn from incredible professors like Fr. Buchan
– a scholar of Syriac Christianity and the only person
that I’ve ever seen overcome with joy at the opportunity
of explaining the Chalcedonian Christological debates
– but you also get to sit with them, eat with them, and
sometimes even become friends. Working with Fr.
Buchan on my MTS thesis – a process that included
a trip to Oxford to attend a theological conference at
Pusey House – was both a wonderful blessing and
a serious intellectual challenge. He encouraged me
to dive deep into my interests: in this case modern
Anglican theology and the relation of erotic desire
to God. He gave me essential direction and also the
space and affirmation to say what I wanted to say.
Through all of that, I ended up with a product that I
am deeply proud of, and I know that it would have
been impossible without his guidance. Working on this
thesis was a profound blessing that was added onto
the overall blessing of studying and being formed at
Nashotah House Theological Seminary.”
Having completed his studies at the House, Jon and
his family are currently residing in Montreal where he
is continuing his theological education at the Montreal
Diocesan Theological College.
continued on page 22
VOL. 33 NO. 2 21

HYBRID-DISTANCE PROGRAM
continued from page 21
God Placed a Desire Upon My Heart
BY SONYA BOYCE, Master of Ministry ‘20
“It is here that we are formed
and transformed by His Holy
Spirit through the liturgy,
prayer, and music.”
(l to r) Chloe Bennett, Sara Oxley, Michael Clark, Eddie Gibbons, Katie Hamlin, Sonya Boyce
For me, the road to Nashotah House and the road to
ordination has been long and very winding.
It began when I was a little girl in the Roman Catholic
church when God placed a desire on my heart to be
a priest. I grew up thinking this was an impossibility,
forgetting God has a plan and can do all things, so the
desire grew dim, but it never disappeared.
God placed my husband John in my life, and I became
an Episcopalian. The journey continued, and He gave
us two wonderful sons who are now grown with children
of their own. Further, He granted me a fulfilling career
as a kindergarten teacher, and I thought this was it. Still,
there was a glimmer of the call God had placed on my
life much earlier, and, though some doors opened, they
soon were closed.
Now the time was right; God placed Bishop Love on my
path, and I became an aspirant, and then a postulant
with some serious questions and concerns for God...
You want me to do what? Do you know how long it has
been since I wrote a paper? Do you know how old I am?
Do you know how much that will cost? And really do you
know how far Nashotah is from Massena, New York? I
knew nothing about Nashotah House, except that some
of the priests that were formed there were the kind of
priest I wanted to be. God let me rail on, and when I was
finished, all He said to me was, “Sonya, how much do
you love me?”
I remember my first trip to the House; it was a balmy
Tuesday evening, and I was quietly sitting in my room
pondering if this was the place I was supposed to be,
and if this is what I am supposed to be doing. I decided
to go for a walk. Within a few minutes, the campus was
covered with the flickering lights of at least a million
fireflies, and I knew this was it. Over the next two years,
it became a Brigadoon for me – idyllic, unaffected by
time, remote from reality.
All my fellow hybrid-students and I meet on campus
for one “residential week” each quarter, taken from the
world and placed in this world, where as strangers we
become a community, a body, the Body of Our Lord
Jesus Christ. We are formed and informed by teachers
that are knowledgeable, passionate, and committed
to us, to the House and mostly to Our Lord. We are
steeped in Tradition, the Fathers, and History, all the
while learning who Christ is in order to make Him known
to others.
Central to everything at Nashotah House is the
Sacrament. Each day begins and ends in the Chapel,
where on our knees, together, we enter the Real Presence
of Christ, where we are in Him and He in us. It is here that
we are formed and transformed by His Holy Spirit through
the liturgy, prayer, and music and where our individual and
corporate prayer life is deepened and broadened.
I was stretched beyond what I thought I was capable of,
but God gives us His grace, the tools, the people and
the strength of the Holy Spirit to persevere as we are
prepared to go out and minister to His people.
Thank you, Nashotah! ╪
22
THE MISSIONER

COMMON PRAYER
continued from page 19
spending this sort of money really the best stewardship
of our limited funds?
Third, my anecdotal experience (which is only that,
but often confirmed when I speak with others in the
church) is that those under the age of 45 are drawn to
Anglicanism because of its prayer book. One bishop I
know in a moderate to left-of-center diocese directed
that the Eucharist be celebrated at the cathedral at the
High Altar, with all facing east, in
the seasons of Advent and Lent.
Why? Because, he told me, the
younger people “want that ole’ time
religion.” Traditional liturgy and a
substantive commitment to classical
doctrine tend to be the hallmark
of the last generation of younger
clergy in the Episcopal Church. This
is a change from the approach of
the Boomer Generation of clergy
in the Episcopal Church, who were
marked not only by a commitment to
a progressive approach to doctrine
and morals, to more “relevant” liturgy,
and a relative disinterest in history
and tradition. “I could do a lot of things
with my life,” one young priest told
me. “If I’m going to give my life to
serve as a priest, I want to give myself to a Christianity
that actually has something substantive to teach, has
liturgy that takes me out of the banal humdrum of my
life, and that has a doctrinal and liturgical tradition that
is robustly connected to historic Christianity throughout
time.” These do not tend to be the priorities of those
who are advocating for prayer book revision in the
Episcopal Church.
The book of common-prayer
and administration of the
sacraments... according to the
use of the Church of England.
London: Printed by His
Majesties printers, 1662.
from the Walter S.
Underwood Collection.
books (mostly Sarum). It is truly a remarkable treasure.
No other tradition among western Christians leans
so significantly on a physical book that contains the
Psalter and the public liturgies of the church and sits so
close to its self-identity. Liturgically speaking, Anglicans
are a uniquely a “people of the book.” If you’re reading
this, the Book of Common Prayer has likely been a
tremendous spiritual gift to you. You’ll want to take
a look at the beautiful new, high-resolution scans
underway of Nashotah’s Underwood Collection. Go
to https://www.nashotah.edu/library/underwood for an
inside peek. ╪
Fr. Olver will also be presenting public
lectures on liturgy in the coming year,
and all are invited:
“A Clash of Reforms: The Impact of
Vatican II on Anglo-Catholicism” at Anglo-
Catholicism III: 175th Anniversary of the
Church of the Advent
Boston, December 5-6, 2019
“The Distinctive Contributions of
Cranmer to the English Liturgical
Tradition” at Worship and Preaching:
The Anglican & Wesleyan Contributions
The Institute of Anglican Studies, Beeson
Divinity School, Birmingham, AL, August
10-11, 2020
“The Joining of Heaven and Earth: The
Heavenly Mindedness of Early Christian
Anaphoras” at “Heavenly Mindedness: A
Catholic-Anglican Exploration,”
Mundelein Seminary, Mundelein, IL,
September 25-26, 2020
MATERIAL HISTORY
Nashotah House stewards an amazing collection of our
tradition’s material history in the form of the Underwood
Collection, just one piece of our Special Collections,
which compromises some 50 volumes that include many
historic prayer books and pre-Reformation Latin liturgical

STEPPING INTO
NASHOTAH’S musical
TRADITI
BY DR. GEOFFREY WILLIAMS
While my time at Nashotah House is in its early days,
my time as a church musician in Anglican Worship is
nearing four decades long. Here at the House we have
been blessed with a long tradition of fine music and
musicians. This has been accompanied by a variety
of instruments over time, and our current blessing is a
new Allen Digital organ with capabilities that many of
you will have heard during its inaugural recital given
during Alumni and Commencement celebrations last
May. The history of organs in worship can be traced
to early days of Jewish worship with the magrepha, a
descendant of the shofar which called priests to worship.
Wind instruments are mentioned in the Psalms and
pipe organs are essentially large collections of wind
instruments played via a keyboard. Obviously, the
first music took the form of singing, the human voice
being no less a wind instrument than an oboe or a
flute. As the seminarians will attest, after our weekly
music rehearsals in chapel, I am constantly drawing on
the use of breath to support and sustain our worship
through both spoken and sung prayer. That breath is
supported first by our own bodies, by the commitment
of our neighbors to the collective song, and no less
importantly by the new organ in our beautiful chapel.
While organ playing can accompany our private prayer
before and after worship, its primary role is to sustain
our singing both in pitch and breadth. The development
of organ-building and design has given us instruments
today which provide additional color and timbre to the
sound we make with our mouths, thereby enhancing our
worship in the beauty of holiness.
One of the early institutions in my tenure here at
Nashotah, however, has been to sing our Friday morning
Holy Eucharist without assistance from our magnificent
instrument. This proves to be a good exercise for a
few reasons. First, in observance of the tradition of
many of the Anglican establishments in England, we
remember Good Friday each Friday with silence from
our instrument. Second, the unaccompanied singing by
our community more purely focuses our prayer inward
and upward as we sing both at and with one another
in our collegiate-style chapel. Lastly, to strip away the
organ can remind us of the quiet joy that complements
the exultant glory of a more full-bodied musical
experience in worship. During our residential terms, we
sing nine liturgies per week, eight with organ – which
range from a simple accompanied hymn and Ordinary
of the Mass to our full expression of Solemn High Mass
on Thursday evenings with organ improvisations and
voluntaries, together with glorious congregational hymns
in harmony and anthems sung by our Choral Scholars.
The organ is used while we prepare incense before the
singing of the Magnificat or Te Deum at Solemn Offices.
It also provides color and tone to the singing of Anglican
Chant in Psalms and Canticles to further emphasize
Dr. Geoffrey Williams conducting the choral scholars

“Here at the House we have been blessed with
a long tradition of fine music and musicians. This
has been accompanied by a variety of instruments
over time, and our current blessing is a new Allen
Digital organ with capabilities that many of you will
have heard during its inaugural recital given during
Alumni and Commencement celebrations last May.”
ON
THE ALLEN RL-66A DIGITAL ORGAN WAS
MADE POSSIBLE THROUGH THE GENEROSITY
OF NASHOTAH HOUSE ALUMNUS, FR. GUS
FRANKLIN & THE WILLIAM E. GODBEY
ENDOWMENT FOR ARTS MINISTRY AT ST.
PAUL’S CATHEDRAL, SPRINGFIELD, ILLINOIS.
Organ scholar, Joseph Lindsay
the rhetoric of
the sung word.
The organ can
highlight the
“skipping of
a calf” or the
weeping “by
the waters of
Babylon,” the
majesty of a
Gloria Patri,or the exalting of the “humble and meek.”
Here at Nashotah, we are blessed to have a rota
of organists this fall to assist in elevating our praise
through music: Stephanie Seefeldt, organist at Zion
Episcopal Church in Oconomowoc, plays our daily
Sung Eucharists in the mornings; Dr. Simone Gheller,
of St. Jerome’s in Oconomowoc, plays for Sung Matins
and Wednesday Evensongs; and our own Middler
seminarian, Joseph Lindsay, is currently serving as
Organ Scholar and plays Monday and Tuesday evenings
and Thursdays for Solemn Mass.
As the child of two church organists and friend and
colleague to countless others, I have been recruited to
sit at the organ bench as a page-turner and occasional
stop-puller. The curating of this new organ now falls
to me, and my hope is to see its final voicing through
to a permanent state for its best use in our beloved
St. Mary’s Chapel. When we sing the psalms, we sing
them antiphonally, from the Gospel (Cantoris) side to
the Epistle (Decani) side. I hope to position speakers
invisibly on either side of the quire to accompany
both sides in either plainsong or Anglican Chant. The
instrument has the capacity to do great things as
a recital instrument; however, its role is in liturgical
worship, and we will curate it as a liturgical instrument.
We also intend to introduce the instrument to the larger
Lake Country community as a recital instrument, with
planning underway now for two significant recitals in
the spring. During our Alumni events, Dr. Gheller will
be playing repertoire appropriate for voluntaries and
recitals. Earlier in the spring, to coincide with a music
elective I’ll be teaching on the Sacred Vocal Works of
J.S. Bach, we’ll welcome a special guest recitalist to
play the beloved Schübler Chorales and Fantasia in G
Major, known as the Piece d’Orgue.
Humbly, I take my role as Director of Chapel Music,
something in the shadow of the great Cantor of St.
Thomas, Leipzig, Johann Sebastian Bach, who was
not only responsible for the music of the Thomaskirche,
but for the entire city of Leipzig. I do not take lightly
the mantle for the music in our worship and in our
classrooms. The first praise of God was made with
the voice, in song. The students and faculty here are
committed to contributing to that praise, and I mean
to encourage them, regardless of their background or
ability, to sing with one full voice giving back through
that breath. We are a community of musicians here,
not a small gathering of specialists. Our students will
take their experience here into future endeavors as
stewards of the liturgical and musical tradition passed
down before us.
VOL. 33 NO. 2 25

ALUMNI
UPDATES
1 2 3 4 5
6 7 8 9 10
11 12 13 14 15
28
THE MISSIONER

ORDINATIONS &
APPOINTMENTS
THE REV. NATHAN DANIEL ADAMS, ’18,
was ordained to the priesthood by Bishop Milan Lach, SJ,
May 5, 2019. The ordination took place at the Cathedral
of St. John the Baptist, Parma, OH, in the diocese of the
Byzantine Catholic Eparchy of Parma. Fr. Adams currently
serves at the Cathedral as Parochial Vicar. [photo 1]
THE REV. COLIN AMBROSE, ’09, has
accepted a newly defined position of Vice-Rector at St.
George’s Episcopal Church in Nashville, TN. Fr. Ambrose
began his ministry with his new parish on September 16,
2019. [photo 2]
THE REV. CAROLYN BARTKUS, ’18, was
ordained on Saturday, March 2, 2019, at St. Matthew’s
Church in Latham, NY. She currently serves as Vicar at St.
Matthews.
THE REV. ERNEST BUCHANAN, ’09,
was appointed as Vicar of St. James Episcopal Church,
Hebbronville, TX, in September of 2019. [photo 3]
THE REV. ADAM BUCKO, ’19, was ordained
to the Sacred Order of Deacons January 2019 in the
Episcopal Diocese of Long Island. He currently serves as
Minor Canon at the Cathedral of the Incarnation in Garden
City, NY, since June 2019. Fr. Bucko participates in the
daily worship and ministry of the cathedral, but his primary
role is to work on developing and launching The Center for
Spiritual Imagination, which will reclaim the spiritual heritage
of cathedrals as places of pilgrimage, holy hospitality, and
spiritual renewal and re-imagine it for the 21st century.
[photo 4]
THE REV. MICHAEL CARR, ’82, joined St.
Francis Episcopal Church in Pauma Valley, CA, as pastor on
July 7, 2019. [photo 5]
THE VERY REV. ANDREW J.
HANYZEWSKI, ’09, has been appointed as the new
Rector of St. Andrew’s Episcopal Church in Mount Holly, NJ.
Fr. Andrew will celebrate his first service at St. Andrew’s on
Sunday, October 20, 2019. [photo 6]
THE REV. ROBERT B. HOEKSTRA, ’10, is
the Rector of Grace Episcopal Church in Jamestown, ND, as
of July 1, 2019.
THE REV. CANON DONALD MULLER, ’80,
is Interim Priest-in- Charge at the Church of the Holy Spirit,
in Tuckerton, NJ, since July 2019. [photo 7]
THE REV. JOHN A. NEEDHAM, began serving
as full-time Priest at St. Michael’s the Archangel Anglican
Church, Winchester, VA, in July 2019. He attended the
master of ministry program at Nashotah House. [photo 8]
THE REV. EDMUND PICKUP, ’88, began
serving as interim Rector in January 2019 at St. Andrew’s
Episcopal Church in Greensboro, NC. [photo 9]
THE REV. JEFFREY R. RICHARDSON,
’05, will become the 16th Rector of the Church of the Holy
Communion in Charleston, SC. The service of institution will
take place on October 12, 2019, at the Church of the Holy
Communion. [photo 10]
THE REV. RICHARD ROESSLER, ’19, began
serving as Vicar at The Episcopal Church of the Cross in
Ticonderoga, NY, on June 1, 2019. [photo 11]
DALE VAN WORMER,’19, began serving as
Deacon Vicar at St. Paul’s, Sidney, and St. Matthew’s,
Unadilla, NY, as of August 11, 2019.
NOTIFICATIONS OF DEATH
NANCY R. HEILIGSTEDT, (NÉE TEMME),
’60, died on July 10, 2019, in Crown Point, IN. She was
a former resident of Racine, WI. Nancy was awarded
a Licentiate in Theology at Nashotah House in 1970. A
celebration of Nancy’s life was held on Saturday, July 13,
2019, at the Geisen Funeral, Cremation & Reception Center
in Crown Point, IN. [photo 12]
THE REV. HORACE ABBOTT LYCETT, ’59,
died on March 25, 2019, in Arvada, CO. Horace was born
in Owings Mills, MD, on May 11, 1933, where he grew
up on his family’s dairy farm. Horace moved to Colorado,
earning an English degree from the University of Colorado
at Boulder before following a call to the priesthood. He
attended Nashotah House and earned an MDiv in 1959.
Known lovingly as Fr. Hal, he and his wife Mary moved to
Goodland, Kansas, in 2002, to continue ministry at St. Paul’s
Episcopal Church. He served there until he retired at 78. A
celebration of his life was held April 13, 2019, at St. John’s
Cathedral in Denver, CO. [photo 13]
THE REV. CANON DR. JOHN DOUGLAS
MCGLYNN died on March 18, 2019, in Springfield, MO.
He was Professor of Pastoral Theology at Nashotah House
Theological Seminary from 2003-2011. Clergy and students
referred to him as an extraordinary teacher, mentor, and a
significant figure in the development of their spiritual lives.
He also served as Academic Dean from 2005-2009.
[photo 14]
continued on page 30
VOL. 33 NO. 2 29

ALUMNI
UPDATES
16 17
18
19 20
HAVE AN UPDATE
TO SHARE?
Contact Molly Erickson
Manager, Institutional Advancement
merickson@nashotah.edu or 262-646-6507
NOTIFICATIONS OF DEATH
(cont.)
THE REV. JEROME BATES STRETCH, ’70, died
April 2, 2019, at the Community Hospice House in Merrimack,
NH, after a long illness. Jerome was born February 3, 1938,
in Brooklyn, NY, to Muriel Emily Bates and The Venerable
Archdeacon Harry J. Stretch, an Episcopal Priest at Cathedral
of the Incarnation, Garden City, NY. Fr. Stretch was awarded a
Licentiate in Theology by Nashotah House in 1970. During his
professional life, he served several parishes in Canada and the
United States. Services were held Saturday, April 6, 2019, at St.
Peter’s Episcopal Church, Londonderry, NH. [photo 15]
MR. ROBERT WARD WINSTON JR., ’81, died
May 25, 2019, in Wrightsville Beach, NC. He formerly served as
an Assistant Chaplain and counselor at Nashotah House.
[photo 16]
THE RT. REV. PETER H. BECKWITH, ’74, ’92,
died October 4, 2019, in Ann Arbor, MI. Bishop Beckwith earned
his degrees of Bachelor of Arts and Honorary Doctor of Theology
from Hillsdale College and degrees of Master of Divinity and
Honorary Doctor of Divinity from the University of the South,
Sewanee, Tennessee; the degrees of Master of Sacred Theology
and Honorary Doctor of Humane Letters from Nashotah House
Seminary, Nashotah, Wisconsin. Bishop Beckwith served 18
years as the Episcopal Bishop of Springfield, Illinois, retiring in
2010. Bishop Beckwith served his country in the Chaplain Corps
of the United States Navy Reserve for 27 years. He retired in
September 1999 as the Deputy Chief of Chaplain for Total Force
with the rank of Rear Admiral (RDML). He served as Chaplain
for Hillsdale College from 2010-2016 where he retired and was
named Chaplain Emeritus. [photo 16]
ALUMNI NEWS
THE REV. LT. COL. SHANON WAYNE COTTA,
’13, ’17, of Alna, ME, was recently promoted to the rank
of lieutenant colonel at Joint Force Headquarters (JFHQ),
Maine Army National Guard. Cotta is assigned as the garrison
commander at Camp Keyes, overseeing base operations. He
also administers the use and maintenance of various training
sites across the state as well as the development of new training
sites. [photo 18]
ARCHPRIEST CHAD RICHARD HATFIELD,
’78, ’88, ’08, was awarded an honorary doctorate from
the New Georgian University, Poti, Georgia, for excellence and
leadership in Orthodox Theological Education. Fr. Hatfield is the
President of St. Vladimir’s Orthodox Seminary, Yonkers, NY, a
covenant partner with Nashotah House. [photo 19]
THE REV. CANON JAMES A. KAESTNER, ’59,
celebrated his 60th anniversary of the priesthood on August 4,
2019, at Zion Episcopal Church in Oconomowoc, WI. Zion church
is where his ordination took place. Fr. Kaestner is well known for
his passion as an avid cyclist and for vivid story-telling of his days
as a seminarian at Nashotah House. Fr. Kaestner lost the love of
his life, Judith Mary Kaestner, on August 26, 2019. [photo 20]

CAMPUS&
CRANMER SCHOLAR LECTURES
In conjunction with Marquette University,
Nashotah House hosted two lectures by The
Rev. Canon Dr. Ashley Null on October 1 and 2,
respectively. Dr. Null also gave the sermon for
Matriculation, on October 3. Dr. Null’s Nashotah
House lecture, Cranmer in Context: The Patristic
Sources for his Theology under Henry VIII, was
well attended by students, faculty, and guests. He
is currently editing a five-volume critical edition
of Thomas Cranmer’s private theological diaries,
which until now have been almost completely
unknown. A video of Dr. Null’s lecture is available
at www.nashotah.edu/Lecture.
New Professor of Church Music &
Director of Chapel Music
Nashotah House welcomed Assistant Professor of Church Music,
Dr. Geoffrey Williams, on September 15, 2019, and celebrated the
release of the latest album by GRAMMY-nominated vocal quartet,
New York Polyphony, the ensemble which Williams founded and for
which he is artistic director and sings counter-tenor.
GARDNERS UNITE
A group of seminary families, missing their gardens back
home, joined forces this past summer to till, prep, and
sow a community garden that has truly blessed the entire
Nashotah House community. Their efforts produced a
bounty of cutting flowers, fresh herbs, and wholesome
organic produce for all to enjoy.
RETURN OF DAILY OFFICE RECORDINGS
The recordings of Nashotah
House’s Daily Offices are
back! These much-loved
audio editions are available
once again on our website
at www.nashotah.edu/
daily-offices.
Patheos Podcast
What does sacrifice have to do with Christian worship? Is worship
merely a commemoration of Jesus’ once-for-all sacrifice? Or is
there something more? Hear from Nashotah House’s assistant
professor of Liturgics and Pastoral Theology, The Rev. Dr. Matthew
S.C. Olver on his recent podcast: www.patheos.com/blogs/
northamptonseminar/2019/07/14/sacrifice-worship-and-the-newprayer-book.
32
THE MISSIONER

community
DISTINGUISHED NASHOTAH HOUSE
PROFESSOR DELIVERS KEYNOTE ADDRESS
Dr. Elisabeth Rain Kincaid,
Assistant Professor of Ethics and Moral
Theology at Nashotah House, delivered
the keynote address at the Great Lakes
Conference on Anglican Catholicity on
August 17. A video of her preaching at
the event is available at www.youtube.
com/watch?v=9LiIof25i0A&feature=youtu.be.
BLOG LOVE FOR THE HOUSE
Recent campus visitor, Anthony Parisi, from
St. Michaels by the Sea, Carlsbad, California,
shared a wonderful review of his recent visit
to Nashotah House with alum, The Rev.
Doran Stambaugh, on St. Michael’s blog: “I
have visited different schools and seminaries
before, but the distinctives at Nashotah House
were tangible and striking”. The article is
available here: www.stmichaelsbythesea.org/
blog/visiting-nashotah-house.
ARCHBISHOP MICHAEL
RAMSEY AWARD
On May 23, 2019, Nashotah House honored
the Kellermann Foundation with the Archbishop
Michael Ramsey Award. Named for the 100th
Archbishop of Canterbury, the Ramsey Award is
reserved for persons whose service across the
Anglican Communion exemplifies the world-wide
vision of compassion and care that was a defining
quality of the ministry of Archbishop Ramsey. The
presentation of the award recognized the work
of Dr. Scott and Mrs. Carol Kellermann and Mrs.
Diane Stanton in providing hope and health to the
Batwa and surrounding communities in Uganda.
To learn more about the Kellermann Foundation,
visit www.kellermann.org.
Nashotah House 2019
Matriculating Class
Please pray for our newest sons and daughters of the House as
they begin their journeys, having matriculated on Oct. 3, 2019.
ONSCRIPT PODCAST
The live podcast event, recorded in Nashotah House’s
very own Common Room, on the topic of Origen of
Alexandria with The Very Rev. John Behr’s live event is
available on OnScript at https://onscript.study/.
BOOK RECEIVES
ACCOLADES
Dr. Garwood Anderson’s book,
Paul’s New Perspective, is listed as
one of the Top 10 Books on Paul
for 2014-2019 by scholar Michael
F. Bird: www.patheos.com/blogs/
euangelion/2019/06/top-ten-bookon-paul-for-2014-19.
VOL. 33 NO. 8 33

CAMPUS & COMMUNITY
continued from page 33
CAMPUS
&
community
INAUGURAL BRECK
CONFERENCE
Nashotah House kicked off its first annual
Breck Conference in June 2019 on the topic
of Monasticism and the Church. Attendees
enjoyed hearing from President and Provost,
Dr. Garwood Anderson and The Rev. Dr. Greg
Peters, Servants of Christ Research Professor
of Monastic Studies and Chair to the Breck
Conference, as well as speakers The Rev.
Dr. Gregory Gresko, Dr. David Fagerberg,
and The Rev. Dr. Julia Gatta. See our ad on
page 27 or visit www.breckconference.com for
information about next year’s conference.
New (and Returning)
Students on Campus
The Nashotah House community welcomed this year’s incoming
residential students during orientation week, August 27-30,
2019, and celebrated with the entire community with the
annual Sundae Social on Sunday, August 25, and the kickoff
Community Dinner on Thursday, August 29. A calendar of
Nashotah House events is available online at www.nashotah.
edu/eventcalendar. Also watch for community posts and
happenings on Facebook and Instagram at www.nashotah.edu.
ORDINATIONS
Nashotah House seminarian, Sara Oxley, was ordained by The
Right Reverend Gregory Brewer, the fourth bishop of the Diocese
of Central Florida, on August 16, 2019, at Church of the Ascension
in Orlando, FL, where she is currently serving as Associate Rector.
The Right Reverend Francis R. Lyons III,
assisting Bishop of The Anglican Diocese of the
South, ordained Nashotah House seminarian,
Clifford Michael Syner, to the Sacred Order of
Deacons, on Wednesday, September 4, 2019, at
St. Michael Anglican Church in Delafield, WI.
34
Rev. Dr. James Sorvillo, Sara Oxley,
Bishop Gregory Brewer & Rev. Canon
Dr. Justin Holcomb
THE MISSIONER
Les (husband), Sara, Lydia & Lois
(daughters). Archdeacon Kristi Alday, Bishop
Brewer & Canon Justin Holcomb (back)
The Reverend Jesse Ray Lassiter, ’19, was
ordained to the Sacred Order of Priests on
September 22, 2019, by The Right Reverend
Gregory Orrin Brewer. The ordination took place
at St. James Episcopal Church, Ormond Beach,
FL, where Fr. Lassiter currently serves as priest
assistant to the rector.
Fr. John Mackett, Deacon Lee Stafki, Bishop
Frank Lyons, Deacon Cliff Syner, Fr. Eric Snyder
& Fr. Kasch
Caelynn, Cliff, Lisa, Michael, & Christian

Summer Session Success
Nashotah House’s July courses were a huge success.
Summer programming included a seminar for leaders of
mid-sized churches, led by The Very Rev. Kevin Martin
and The Rev. John Wengrovious; Lectio Divina: The
Theology & Practice of Spiritual Reading taught by Dr.
Hans Boersma; Origen of Alexandria, taught by The Very
Rev. Dr. John Behr’s; and Hearts Bent to God: Sources,
Methods & Ends of Ascetical Theology, taught by The Rev.
Dr. Greg Peter’s. Watch for news of next year’s Summer
Program coming soon.
A VALUABLE
RESOURCE FOR
NASHOTAH ALUMNI
Each year the Francis Donaldson Library
maintains a subscription to Atlas, an online fulltext
collection of hundreds of major religious
and theological journals. The database
contains more than 678,000 records from
340+ core journals in theology. Many of the
articles are available in full-text as PDFs.
Atlas is available as an invaluable resource in
your work as a priest, deacon, or lay leader.
To access this database, please send an
email request for a username and password
to librarian@nashotah.edu. We will respond
by email with the URL for Atlas and the login
credentials necessary to access it.
IMPORTANT NOTE: For alumni already using
Atlas, the password recently required an
update. Please email Bramwell Richards, the
Electronic Services Librarian, at eservices@
nashotah.edu to receive the new password.
AWARDING OF
HONORARY DEGREES
The following individuals have been awarded
honorary degrees from Nashotah House in 2019:
Fredrick Arthur Robinson, Doctor of Divinity; Ryan
Spencer Reed, Doctor of Divinity; William A. Crary,
Jr., Doctor of Humane Letters; and Walter Virden, III,
Doctor of Humane Letters, Walter Virden, III.
Publications
The Rev. Dr. Thomas L. Holtzen recently
published the “The Anglican Via Media:
The Idea of Moderation in Reform,”
in Journal of Anglican Studies 17, 1
(May 2019). www.cambridge.org/core/
journals/journal-of-anglican-studies/
article/anglican-via-media-the-idea-ofmoderation-in-reform/A3DA01D957096B44C0AA930E2069E662
and “Unity and Diversity in Anglican and Lutheran Ecclesiology,” in
Church as Fullness in All Things: Recasting Lutheran Ecclesiology
in an Ecumenical Context, ed., Jonathan Mumme, Richard J.
Serina, Jr., and Mark Birkholz (New York: Lexington/Fortress,
2019). https://rowman.com/ISBN/9781978702851/Church-as-
Fullness-in-All-Things-Recasting-Lutheran-Ecclesiology-in-an-
Ecumenical-Context.
Dr. Hans Boersma published “Fear of the Word,” in First Things
available at www.firstthings.com/article/2019/08/fear-of-the-word.
FOR MORE FACULTY PUBLICATIONS, VISIT
WWW.NASHOTAH.EDU/FACULTY-WRITINGS.
VOL. 33 NO. 2 35

REAL PRESENCE. REAL PREPARATION.
2777 MISSION ROAD
NASHOTAH, WI 53058-9793