ANGLICAN EPISCOPAL HOUSE OF STUDIES Perspectives - Duke Divinity School
ANGLICAN EPISCOPAL HOUSE OF STUDIESPerspectivesDuke Divinit y School2014-15INSIDE2Director’s Message3Jack and Barbara Bovender Endowment for AEHS4C.S. Lewis and the Reconciliation of All Things5 My Greatest Teacher:Embracing Diverse Participation in Anglican Life6 Fierce Conversations:Seeking Sources of Unity Amidst Division7 The Unbreakable Church:Persisting in Community8Gathered at the Foot of the Cross9A Naïve Hope10 Toward a Shared Narrative11 Deep Calls to Deep:From Submariner to Seminarian12 AEHS Study Days on ‘Towards Understanding Islam’and ‘Faith and Politics’
From the DIRECTORAMAJOR FOCUS OF LIFE at AEHSduring 2013-14 was a series of “AnglicanEpiscopal Conversations.” From its beginnings in 2006, AEHS has brought togetherEpiscopalians and other Anglicansstudying at Duke Divinity School, andover the years a strong culture of sharedworship and careful listening to eachother, together with a rich social life, hasenabled the House to establish a firmfoundation. From the time of my arrival atDuke in early 2013, I gained from severalpeople the sense that the time had comefor AEHS to build on that foundation byengaging in a somewhat more intentionaland, when necessary, robust discussion ofways forward in the relationship betweenThe Episcopal Church and other Anglicanchurches in the USA. The resulting seriesof Conversations that we offered is thesubject of five articles in this edition ofPerspectives, with the first article (onpage 6) setting out an overview of thewhole process and four others offeringpersonal reflections on what the writersfound especially striking. As expected,the sessions were at times uncomfortable, or “anxiety-inducing,” as one studentput it, and some questioned the valueof what we were doing. But this venturealso generated much that was deeplyencouraging. Above all, I am gratefulthat a cohort of students is emergingfrom Duke Divinity with both a passionfor prayerful and intelligent conversationDowling-Sendor and Sonja Tilley, I hopeacross church divisions and some confidence in making such conversation happen. that friends and former members of AEHSreading this edition of Perspectives willThankfully, we spoke of other mattersstay in touch and if possible come andas well over the course of the yearsee us – perhaps for the Study Day withand were blessed with some memorableDr. Luke Bretherton on 16 February 2015.presentations by visiting speakers. ForAnd we encourage anyone looking for aexample, the lecture given by Dr. Robertfirst-class theological education, combinedMacSwain on the 50th anniversary ofwith strong formation in the AnglicanC.S. Lewis’ death attracted our largesttradition, to learn more about the workaudience of the year and is the subjectofAEHS within Duke Divinity School.of another article in this edition. Whilesome theologians may look down onLewis, no one can dispute that he iseasily the most widely read of all Anglicanwriters, so it is important to reflect,David Marshall, Director of the Anglicannot uncritically, on his enduring appeal.Episcopal House of Studies; Jack andThis edition also includes reflectionsBarbara Bovender Associate Professor offrom students on such varied experiencesAnglican Episcopal Studies and Ministryas learning from a disabled child and& Associate Professor of the Practiceserving as a lay minister in a submarine.of Christian-Muslim RelationsThe year ended with the tremendously encouraging news that Jack andBarbara Bovender, members of St. George’sEpiscopal Church in Nashville, Tennessee,would endow the position of Directorof AEHS. Details of their extraordinarilygenerous gift are given on the oppositepage. I am very grateful indeed for thisvote of confidence in what we areseeking to do, and I approachthe new academic year withexcitement about how we cancontinue to develop the workof AEHS. Together with mywonderful colleagues, LizThe Rev. Dr. David Marshall, AEHS Director, andthe Rev. Liz Dowling-Sendor, AEHS Associate DirectorFRANKLIN GOLDENANGLICAN/EPISCOPAL FACULTY AT DUKE DIVINITY SCHOOLANGLICAN EPISCOPAL HOUSEOF STUDIES STAFFThe Rev. Dr. David Marshall, DirectorThe Rev. Liz Dowling-Sendor, Associate DirectorSonja Tilley, Staff s/aehs2Dr. David Aers, James B. Duke Professor of English and Religious StudiesDr. Raymond Barfield, Associate Professor of Pediatrics and Christian PhilosophyDr. Jeremy Begbie, Thomas A. Langford Research Professor of TheologyDr. Luke Bretherton, Associate Professor of Theological EthicsDr. Ellen Davis, Amos Ragan Kearns Distinguished Professor of Bible and Practical TheologyDr. Susan Eastman, Associate Research Professor of New TestamentDr. Jennie Grillo, Assistant Professor of Old TestamentDr. Joel Marcus, Professor of New Testament and Christian OriginsDr. David Marshall, Jack and Barbara Bovender Associate Professor of Anglican EpiscopalStudies and Ministry & Associate Professor of the Practice of Christian-Muslim RelationsDr. Lauren F. Winner, Assistant Professor of Christian SpiritualityANGLICAN EPISCOPAL HOUSE OF STUDIES
Jack and Barbara BovenderEndowment for AEHSA MAJOR NEW GIF T of 1.5 millionFRANKLIN GOLDENwill endow the position of the Directorof AEHS as the Jack and BarbaraBovender Professor of AnglicanEpiscopal Studies and Ministry.Explaining the motivation behindthis extraordinarily generous gift,Duke University trustee Jack Bovendersaid, “We have known of the work ofAEHS for some years. From our ownpersonal experience we are convincedthat, working with the exceptionaltheological education and ministerialtraining offered by Duke DivinitySchool, AEHS offers superb preparation for ordained and other ministriesfor students in the Anglican tradition.We are delighted to be able to ensurethe long-term future of AEHS withinthe Divinity School.”Richard B. Hays, dean of DukeDivinity School, said he was “thrilledby this generous and timely gift” andcommented, “As a United Methodistseminary embracing a range ofChristian traditions, Duke DivinitySchool regards AEHS as a vital partof what we are seeking to offer thewider Church. We look forward to thecontinued growth of AEHS and itscontribution to our community.”This is clearly a most encouragingmoment in the life of AEHS, indicatinggreat confidence in the work we arealready doing and securing the placeof AEHS within the Divinity Schoolfor the future. But this is no time forcomplacency, and we in AEHS areworking with the Divinity School’sDevelopment Office to identify sourcesof financial support which will enableus to increase the number of scholarships available to our Episcopal andother Anglican students. If you canassist us with these scholarships, orif you can suggest avenues we mightexplore as we address this pressingneed, we would love to hear from you.Contact information can be found onthe back page of this publication.The full release on the Bovenders’gift can be read on the Duke websiteat: vid Marshall, Jack and BarbaraBovender Associate Professor ofAnglican Episcopal Studies and Ministry& Associate Professor of the Practiceof Christian-Muslim RelationsCongratulations Class of 2014!Jack and Barbara Bovender make a majorgift to ensure the long-term future of AEHS.Members of the 2014 AnglicanEpiscopal House of Studies graduating class: ( from left, back row)Brandon Walsh, William Glass, PeterMorris, Stephen Crawford, JoeSroka, Willis Logan, Director DavidMarshall; ( from left, front row)Associate Director Liz Dowling-Sendor,Michelle Wolfe, Sarah Barton,Michael Burns, Molly McGee Short.Not pictured: Heather Starkey,Elaine Tola, Margaret Wallace.ON THE WEB For information on where the graduates are now, visit duatesPERSPECTIVES 2014-153
C. S. Lewis and theReconciliation of All Things“HOLY PLACES ARE DARK PLACES,”says the priest in C. S. Lewis’s mythical narrative Till We Have Faces.“Holy wisdom is not clear and thinlike water, but thick and dark likeblood.” Whatever Lewis thoughtabout the nature of holiness, hisstory prompts us to ask whether anyreconciliation can happen betweenostensibly warring binaries—betweenphilosophers and poets, logic andnarrative, reason and imagination.On November 20 and 21, 2013,the Anglican Episcopal House ofStudies observed the 50th anniversary of C. S. Lewis’s death, invitingthe Rev. Dr. Robert MacSwain ofthe School of Theology at Sewaneeto deliver a public lecture and topreach at a Duke Divinity chapelservice to commemorate theoccasion. Dr. MacSwain offered apicture of Lewis’s intense commitment to wrestling with those seemingly irreconcilable elements thatcharacterize nothing less than thecosmos of the human life: spirituality and eros, agony and pleasure,reason and imagination, myth andfact. The primary question at handwas how, precisely, Lewis was sosuccessful in communicating theelementary content of Christianity tomillions of readers. Dr. MacSwain’sanswer suggested that it was4Lewis’s extraordinary capacity forblending reason and imaginationthat made his writing so attractiveand so effective in reshaping theinterior landscape of his readers.Indeed, one can view the reconciliation of imagination and reasonwithin Lewis’s mind as intimatelylinked to his conversion toChristianity—a myth, he concluded,that also happened to be true.At the commemorative servicein Goodson Chapel, Dr. MacSwainpreached on Lewis’s interest andrhetorical facility in seeking toreawaken a desire for God in hisreaders, as well as his severe grappling with “the agonistic characterof Christian faith and life.” Thesethemes are epitomized in Lewis’snovel The Horse and His Boy, whenHwin (the horse) asks to be eatenby Aslan the lion. It is a picture ofthe desire for unity with God on anyterms. For Lewis, to be consumedby God is our deepest desire. Thisdesire of our souls is also the desireof our bodies as we approach theEucharistic table, where we “feedon him in [our] hearts by faith,with thanksgiving.” It is wherewe consume God, and are therebyconsumed by God—transformed,unmade, so that we may be re-madein God’s image and likeness.It occurs to me that the ferventsearch for reconciliation in C. S.Lewis’s life and work bears strongresonance with what we hope toembody at AEHS. We are a HouseANGLICAN EPISCOPAL HOUSE OF STUDIESthat, in the wake of ecclesial brokenness, strives to assemble a diverse setof Christians in the Anglican tradition, grounded through prayer, study,and life together. We worship a Godwho did not shun human flesh butwho became incarnate—Jesus Christ,who “is before all things, and in himall things hold together” (Colossians1:17). Through Christ, all thingswill be reconciled. This is the visioninspiring the work of AEHS, a visionthat one hopes Lewis would havedeeply appreciated and understood.Daniel Moore, M.Div. ’15, is acandidate forHoly Orders in theEpiscopal Dioceseof Virginia.
My Greatest Teacher:Embracing Diverse Participation in Anglican LifeMY GREATEST TEACHER throughoutmy years of education has been nota person with an advanced degree,but a boy named Shiloh.* I metShiloh when I was a college studentand he was seven. Shiloh does notwalk or talk; he depends on othersfor his participation in daily life. Asmy relationship with Shiloh blossomed during the four years I servedas his caregiver, I grew more andmore astonished at the clarity of hiscommunication and the depth ofhis personality.Many people see Shiloh primarilyas someone with multiple, severedisabilities. Yet his formative rolein my life and faith far surpassesthat of most of my other teachers.Shiloh formed me in patientendurance, the ministry of presence, and the mystery and hilarityof human relationship. My experiences with Shiloh deepened myunderstanding of interdependencewith God and others.My work in theology at DukeDivinity School, alongside my workas a pediatric occupational therapist, has made me increasingly awareof how few people with disabilitiesare members of Episcopal and otherAnglican churches. I have witnessedfaith crises among individuals andfamilies affected by disability thatstem from being unable, because ofaccessibility challenges, to attendworship and other parish events. Inaddition to physical barriers, familiesand individuals also face judgmentfrom fellow parishioners, painfulexperiences of stigma, and cognitivebarriers to full participation in thelife of the Church. Our emphasis onintellectual skills, including reading,understanding sermons, and participating in Christian education, oftenmarginalize persons with intellectualdisabilities and hinder them fromparticipating in the full life of theircongregations.Theologies of disability offer animportant critique and way forwardfor all Anglicans as we strive tomake our participation in theliturgy, the sacraments, catechesis,and prophetic witness open to oursisters and brothers experiencingdisability. Theologies of disabilitydismantle destructive notions thatattempt to connect disability and sin.These theologies also emphasizethe universality of human limitedness and find pathways to identify,embrace, and celebrate the widediversity of human giftedness.Partnering with persons experiencingdisability to create welcomingspaces in the Church where all trulybelong can provide a critical witnessin Anglican communal life.The Church as Christ’s diversebody stands in desperate need ofthe full participation of its diversemembers, including those likeShiloh who experience disability.In response to the homogeneouscomposition of many Episcopal andother Anglican communities, maywe instead embrace the presence ofall those who participate differentlythan ourselves. In these spaces maywe also encounter the embodied,resurrected, and living Christ whodares to enter into intimate, radicalpresence with us all.* Name has been changed.Sarah Barton, M.T.S. ’14, will beginthe Th.D. programat Duke in thefall, concentratingon the theologyof disabilityand theologicalanthropology. Shewill also continue her work as a pediatric occupational therapist at Duke.PERSPECTIVES 2014-155
IN SPRING 2014, AEHS hosted a series of “Conversations”challenging students to think deeply about the currentstate of affairs in North American Anglicanism andencouraging them to envision a way forward as theyprepare for ministry in this context. Divinity Schoolfaculty and church leaders laid the groundwork for theseConversations last fall, as Dean Richard Hays spoke onunity and disunity in the New Testament, Dr. WarrenSmith discussed conflict in the early Church, Chris Riceof the Divinity School’s Center for Reconciliation sharedreflections on how to talk about matters that divide us,and Dean Timothy Kimbrough of Christ Church Cathedral(Nashville, Tennessee) examined recent Anglican/Episcopal divisions.The four spring Conversations included prayer, tablefellowship, lectures by visiting speakers, and a chance forstudent response. Speakers alternated between Episcopaland other Anglican leaders, each of whom was asked toaddress this question: “Where do we go from here?”The following five articles by AEHS students includean overview of the entire process, followed by a varietyof personal reflections on the Conversations.Fierce Conversations:Seeking Sources of Unity Amidst DivisionIN THE WORDS OF the Rt. Rev. DorseyMcConnell, Bishop of the EpiscopalDiocese of Pittsburgh, the AnglicanEpiscopal House of Studies at DukeDivinity School is a “happy anomaly”in the global Anglican Communion.Here, Episcopal and other Anglicanstudents worship, study, serve, andshare meals together as members ofa single organization. These interactions are built into the design ofthe House; incoming students expectthem and current students boastabout them. However, the harmonyexperienced by House memberstraining for ministry can obscure thefact that the ministries for which weprepare will take place amid the realtheological and ecclesiastical differences that characterize the relationship between The Episcopal Churchand other Anglican bodies in theUnited States.Recognizing this need to prepareto minister to a Church in conflict, in2013 AEHS’ founding director, theRev. Dr. Jo Bailey Wells, challengedthe House to engage in “fierceconversations” about the common lifeof, and struggles within, the AnglicanCommunion. Responding to thischallenge, AEHS hosted a series ofdiscussions during the 2013-2014academic year. Organized aroundworship, meals, and intentionalconversation between Episcopal andother Anglican students, this series6aimed to create a House culture inwhich transcends every conflict thatwhich difficult issues could be fearless- has divided the Christian communitythroughout its history.ly and lovingly debated and faithfulAs the speakers and members offuture actions could be imagined.AEHS understand it, the goal of theThis spring, two representatives“fierce conversations” in the Housefrom the Anglican Church in NorthAmerica (ACNA) and two representa- and in the Anglican Communion atlarge is not simply peaceful coexistives from The Episcopal Church(TEC) visited AEHS for a series oftence or mere tolerance, but ultimateevening presentations addressingreconciliation and visible unity inthe question “Where do we go fromthe Church. Given the complexityhere?” Each speaker consideredof the current conflicts, whichinvolve ecclesiastical governancea potential source of unity in theand sacramental practice in addiChurch. The Rev. Dr. John W. YatesIII, Rector of Holy Trinity Churchtion to faithful engagement with such(ACNA) in Raleigh, NC, called onissues as human sexuality, AEHS’sthe House to delve deeply intoinitial discussions could only beginScripture and discover “Gospel unity” to explore them. But these conversain its narrative. The Rt. Rev. Johntions trained House members, as weBauerschmidt, Bishop of the Dioceseengage in our ministries, to refrainof Tennessee (TEC), proposedfrom demonizing each other, tothinking about Anglican-Episcopalremain aware of the sources of thedebates through the ecumenicalChurch’s unity, and to speak the truthprinciples contained in the Chicagoin a manner that recognizes eachLambeth Quadrilateral. The Rt. Rev.party’s need for the convicting andTerrell Glenn, Missionary Bishopconverting work of the Holy Spirit.in the Diocese of the WesternGulf Coast (ACNA), framed hisIsaac Arten, M.Div. ’15, plans toremarks around the unity of love ascontinue hisdescribed in Scripture: an intenstudies withtional, tender, harsh, patient lovePh.D. work inthat makes demands on everyonesystematic andinvolved. Finally, the Rt. Rev.missionaryMcConnell, Bishop of the Diocesetheology.of Pittsburgh (TEC), called onAEHS to remember the Church’sultimate unity in the heart of God,ANGLICAN EPISCOPAL HOUSE OF STUDIES
The Unbreakable Church: Persisting in CommunityS O M A N Y T H I N G S divide us asMICHELLE WOLFEAnglicans in AEHS and in theentire Communion. How could wepossibly have a “fierce conversation”about our divisions without havingnumerous fierce conversationsabout the Eucharist, gender identity,biblical hermeneutics, sexuality,theological anthropology, and normsof authority?Even if we could address each ofthese topics, something would stillbe missing. Regardless of what wemay personally believe or collectivelydecide upon, the conflicts withinAnglicanism are beyond our control.As many of our speakers stressed,the decisions of our denominationsprecede many of our calls to ministryor even, for many of us, precedeour involvement in the AnglicanCommunion.Yet I was encouraged to hear allour speakers emphasize the absolute unbreakability of the Church, inspite of her members’ attempts totear apart the body. In the midst ofdoubt and the Church’s all-too-publicfailures, we must continue to be the1. Relationality: Anglicanism is aChurch—and we must begin withchurch of communion. Its contoursone another.are defined by our relationships. OurIndeed, while we presently havecommunion is impaired when welittle control over the currentdo not talk to one another and whenconflicts, we do have a great dealwe settle for stereotypes and generalof power in this peculiar space, thisizing narratives of each other. AEHSAnglican Episcopal House of Studies. serves as a witness to communionEach of our speakers commentedwhen we engage interpersonallyon the unique opportunities forwith those with whom we disagree.reconciliation our community2. Sacramental Worship:provides. As part of an ecumenicallyAnglicanism’s commitment to relaminded United Methodist divinitytionality goes beyond personal relaschool, the AEHS community as ationships. Communion by definitionwhole, rather than any one particis something greater than the sumular denomination or jurisdiction,of its parts. Our daily worshipleads our worship. As Bishop Dorseystrengthens our relationshipsMcConnell put it, AEHS is “anby incorporating us intoanomaly, a happy anomaly.”Christ by the power of theAs I see it, the most critical quesHoly Spirit. This is why wetions deal with the nature of ourcontinue to make and sharecommunity. What is this liminalEucharist with one another,space to which the Lord has calleddespite our divisions.us? What is our unique witness toThrough continuing communala Church in the throes of conflict?performance of these charisms,How should we order our commonthe members of AEHS will belife to embody the reconciliationformed into the kind of leaders ourwe long to see within our localAnglican Communion desperatelycommunities and throughout ourneeds. “By this everyone will knowworldwide Communion?that you are my disciples,” Jesus says,AEHS offers two particular“if you have love for one another.”charisms, interrelated gifts through (John 13:35)which we can witness to the largerChurch as we seek to recoverBryan Biba, M.Div. ’15, is in theour communion:ordinationAEHS students Williamprocess with theGlass (left) andConvocation ofStephen Crawford (right),Anglicans in Northdeacons in the EpiscopalMissionary Church andAmerica (CANA).The Episcopal Church,He is from Darien,respectivelyIllinois.PERSPECTIVES 2014-157
Gathered at the Foot of the CrossIN THE DAYS PRECEDING eachof our conversations with leadersfrom Episcopal and other Anglicandioceses, I felt a growing sense ofdread and foreboding. Our conversations created such a visceral responsewithin me because, each time, I wascoming face to face with the uglinessand hatred accompanying ourrecent schisms. Entering into theseconversations was like stepping tothe edge of a deep chasm and gazingover the edge — to see people andchurches broken on its rocks. Eachweek I crept to the edge to marvel atthe seemingly unbridgeable distancebetween Episcopalians and otherAnglicans. Each week tore my heart.8The pain of schism was madeeven more acute by my flourishingfriendships with those on the otherside from me. These unexpectedfriendships across the chasmwere thriving, despite our stanceson opposite sides of the split.It was these friendships, fed by ourcommunal prayer, which preventedme from abandoning or withdrawingfrom these anxiety-inducing conversations. Our shared prayer lifegathers us at the foot of the cross.During Morning Prayer, I have takento staring at the crucifix in the frontof the chapel. When the rising sunillumines the crucifix, the shadowof Jesus’ broken body leans towardsus and broods over us. In our prayer,friendships, and conversations, wedraw near to our crucified Lord,placing our fingers into the woundsof his broken Body, the Church.These conversations render usvulnerable to one another becauseno one has escaped unscathed byour schisms. All have been wounded.The conversations involve not onlyprobing the wounds of Jesus’ body,but also letting others probe ourown wounds.For this very reason, we must holdfast to charity in continuing conversations with one another. Thereis a great temptation within thesevulnerable contexts to turn our energies towards tearing holes in oneanother’s arguments, attempting tomake others look foolish or heretical. This temptation to belligerentconversation is even more pressingsince many of us recently came to,ANGLICAN EPISCOPAL HOUSE OF STUDIESor are rediscovering our zeal for, ourAnglican/Episcopal roots. But onceconversation turns in this direction,it becomes increasingly difficult todissipate mounting anger and resentment among us.Charity does not mean easy fixesor glossing over differences, but itdoes mean that we forgive and seekforgiveness when we cruelly pinor manipulate one another in ourspeech. It means acknowledgingwounds we inflict on one another. Itmeans repenting and forgiving.Let us continue to pray together,to eat together, and to engage inthese difficult conversations togetherbecause they are gifts. Looking to ourcrucified Lord, may the Spirit fill uswith courage, hope, and faithfulnessto live into our calling to be his Body.Molly McGee Short, M.Div. ’14, isa candidate forthe priesthoodin the EpiscopalDiocese of NorthCarolina. Shewill be attendingthe School ofTheology at Sewanee, Tennessee, forher Anglican year of studies.
A Naïve HopeDR. MARSHALL’S DIRECTIVE ques-tion for the “fierce conversations”– “Where do we go from here?” –was a crucial one. Each of ourspeakers offered personal memorieswhich, paired with their understandings of the Gospel and tradition, helped us imagine faithfulways forward amidst the questionswith which our unhappy divisionhas presented us.Worship together, they said. Praytogether. Laugh together. Be patient.Be humble. Be repentant. Love yourdissenter. All these are worthwhileexhortations.As faithful Christians we haveno recourse but to talk about ourunhappy division, to address thereality, and to seek reconciliation,whatever shape it takes. PerhapsBishop Bauerschmidt was right insaying that a “re-hash” is not needed.Certainly if by “re-hash” he meansa re-enactment of a vitriolic battleover brick, mortar, and moral highground, I’m in full agreement. But asour conversations proceeded, I grewmore and more certain that we havelittle idea what we are talking aboutwhen we talk about our division.Because of this, a re-hash of sortsmight well be in order.For example, supposedly we allknow what the term “practicinghomosexual” means. But I confess tohaving no idea what we mean whenwe use that term. Similarly, I wouldguess that if we scratched the surfaceof the oft-referenced tropes aboutthe origins of our division, we wouldconfront confusion over Christology,pneumatology, polity, and more.We might need to sort out such questions as these: Does the term “practicing homosexual” imply particulargenital contact or certain desireswhich some believe are proscribed?Has The Episcopal Church wronglyadopted the language of “orientation essentialism” for its discourse?Are the “historic goods of marriage”appealed to within the Christiantradition in fact “Christian”? Whatbearing does Anglican polity haveon evaluating the events that precipitated and followed the recentsplit(s)? We cannot know where togo from here if we cannot understand and be precise about our judicatories’ answers to these and manyother questions.So where might we go from here?We need to take up the suggestionsof our speakers and continue to praytogether, worship together, laughtogether. Out of the relationshipswe have cultivated, we can beginto work anew. We can make useof the ecclesially ambiguous spacewe inhabit and open ourselves tothe Spirit and to one another as westruggle to understand what exactlyis at the root of our unhappy division. It might be naïve to presume wecould redirect the paths upon whichour separate churches now seemset. But if AEHS offers an unusualopportunity to carry this naïvehope – this hope that the Spirit maystir within our respective jurisdictions a movement of mutual recognition and Calvary love – then Iwould nevertheless urge us to do so.David Wantland, M.Div. ‘15, is anaspirant for HolyOrders in theEpiscopal Dioceseof North Carolina.PERSPECTIVES 2014-159
Toward a Shared NarrativeAS I LISTENED to each narrativetold in our Anglican-Episcopalconversations this semester, it wasstriking how different they were,both across and within theAnglican-Episcopal divisions. Forinstance, one presenter narratedour division through the evolvingdecisions of the Episcopal Churchabout human sexuality, whileanother presenter told a story ofdivided understandings of theauthority of the Bible and Churchtradition, with no mention ofsexuality. How do we know wherewe are now or where we are going ifwe disagree about where we havebeen? In this community of AEHS,where we have a unique opportunityand witness to the widerChurch, it is essentialthat we work towardcreating a sharednarrative of our pastin order to understandour present and worktoward our future.I have been particularlygrateful for the dinner conversationswe had during the dialogues. Duringthat individual, informal time, Ihad the opportunity to hear others’stories in a way that I had notpreviously and to see similarities anddifferences with my own experiences. Given that many of us cameinto the Anglican Communioninheriting the decisions of ourparishes, we have also inheritedparticular narratives of struggle,tragedy, and triumphalism. Workingtoward a shared narrative is crucialbecause it requires listening to othersand acknowledging our own sinfulness. As many presenters suggested,it requires repentance and lament.I hope these conversations cancontinue both within the formalstructures of the House, such as thesmall, mixed listening groups inwhich we meet week by week, andoutside of them. Until we canshare a narrative, it isunderstandable that wewill have trouble sharinga table.I do not naively hopefor a single statement ofour divisions to which wecan all assent. Instead, I hopethat as we grow to understand eachother and our communities, we canrecognize the truth in each other’snarratives, and our own narratives10 ANGLICAN EPISCOPAL HOUSE OF STUDIESwill stretch and expand to accommodate others’ stories as legitimate andimportant. We can
the Divinity School." Richard B. Hays, dean of Duke Divinity School, said he was "thrilled by this generous and timely gift" and commented, "As a United Methodist seminary embracing a range of Christian traditions, Duke Divinity School regards AEHS as a vital part of what we are seeking to offer the wider Church. We look forward to the
2 ANGLICAN EPISCOPAL HOUSE OF STUDIES From the DIRECTOR ANGLICAN/EPISCOPAL FACULTY AT DUKE DIVINITY SCHOOL Dr. Raymond Barfield, Associate Professor of Pediatrics and Christian Philosophy Dr. Jeremy Begbie, Thomas A. Langford Research Professor of Theology Dr. Luke Bretherton, Professor of Theological Ethics Dr. Ellen Davis, Amos Ragan Kearns Distinguished
Social service work of the Anglican Church in Aotearoa New Zealand is increasingly going under the title of 'Anglican Care'. In our Diocese parish-based Anglican Care work is especially encouraged. Our Anglican Care Committee distributes funds made available by Standing Committee for the specific purpose of social service work in parishes.
Jan 17, 2021 · ST FAITH’S ANGLICAN CHURCH Witnesses to the risen Christ in our midst worshipping God attending to the Spirit reaching out to all with the love of Christ St Faith's is part of the Anglican Church of Australia and the worldwide Anglican Communion. St Faith’s church sits on the land of the Wurundjeri people of the Kulin nation.
Anglican Standard Text Year B iii CHRIST CHURCH ANGLICAN Mail: Office: . through Jesus Christ our Lord. Amen. Anglican Standard Text Year B 4 THE P . People may greet one another in the name of the Lord. “O God Our Help In Ages Past” O God our Help in ages past Our Hope for years to come Our Shelter from the stormy blast And our eternal .
Anglican Church of Canada Occasional celebrations ISBN -921846-51-7 1. Anglican Church of Canada - Liturgy - Texts. I. Anglican Church of Canada. Doctrine and Worship Committee. II. Title. BX5616.A54 1992 264'.03 C92-093994-5 Typeset by Jay Tee Graphics Ltd.
The Bevin, in contrast, was written for the Anglican Church's service of Choral Evensong - a lay office derived from Vespers, and hence still featuring the Magnificat - that is still sung daily in many an Anglican and Episcopal cathedral (and weekly on Thursdays here at St. Andrew's) - through-composed in its entirety, and in English.
Episcopal Divinity School. Records of the House ofBishops 1784-1785, 1786from theLibrary ofthe Episcopal Divinity School. Typescript Minutes ofthe Joint Commission for Enlarging and Revising the Hymnal, April 191l-July1914 from the Library of the Episcopal Divinity School. Part of the debate at GeneralConvention on the Memorial presented bythe .
Feb 10, 2014 · St. Thomas Episcopal Church February 2016 Volume 39, Issue 2 Saturday, February 20 5-7 p.m. . On January 15, 2016, the Anglican Primates gathered in Canterbury and by a majority vote sanctioned the Episcopal Church because of our action
