Anglican Episcopal House of Studies Perspectives Duke Divin ity School 2007

inside 2 Director’s Message 3 Program in Context 4 Field Education 6 Student Reflection From the Anglican Episcopal House of Studies Director Phone: 919 660 3588 Fax: 919 660 3473 Email: [email protected] Web: www.divinity.duke.edu/programs/aehs

The Anglican Episcopal House of As nine M.Div. graduates now Studies was launched just one year disperse around the country, it is a ago. Yet there have been Anglicans at delight to reflect upon their various Duke Divinity School—among both callings and ministries. The interests faculty and students—for decades. of this first class illustrate well our This year’s first graduating class of goals at the Anglican Episcopal House nine Episcopalians proves the point: of Studies. Out of this group, three the students all started at Duke are heading directly for before an Anglican program was and parochial ministry, and another much more than a whisper. They two are in discernment to that end have witnessed (and helped to shape) while occupying lay positions in some rapid growth. These have been ministry. The rest remain within the exciting times. field of education, ready to embark “My bishop was happy for me to on their academic and/or teaching Members of the first AEHS graduating class of ’07 present their gift of a processional Gospel. From left do my seminary education at Duke career or to begin the doctoral re- to right, back row: Daniel Miller, Jonathan Melton, Divinity,” remarked Jonathan Melton, search towards that end. Meredith Stewart, Jim Dahlin, Jo Bailey Wells (direc- tor); front row: Roxane Gwyn, Lauren Winner, Lauren sponsored for ordination by the bishop What are our aims? To serve the Kilbourn. Not present: Chad McCall, Sarah Yeates. of Northern Indiana, Rt. Revd. Ed Lit- church, to form future leaders and to tle. “He was just thrilled when Duke help raise the next generation of theo- We share the same resources and developed the Anglican Certificate and logians so they may do the same. Time we work to the same end. Neither began a program of Anglican Spiritual and again I am asked “which church?” of these are limited except by our Formation. The Formation was the or “what sort of leaders?” The answers commitment and imagination. In our missing piece (Duke has seen enough are many: lay and ordained, conser- current ecclesial climate, it seems to students through General Ordination vative and liberal, “high” and “low.” me that theological education is the Exams that academics were never a That diversity serves us well so long as ideal process by which we may find concern) and through a combination there is a commitment to name Christ ourselves formed at the same table, of the AEHS program and my local in one another and to drink deeply whether in the library, the classroom church I have been very well served.” and honestly at the same well. or the chapel. I don’t presume to tell the story of this work alone. Following are reflec- tions and essays by Duke Divinity School students involved with the program—expressing in various forms how they have interacted with AEHS and, I trust, grown from the experi- ence. As they are the reason for the Anglican Episcopal House of Studies, their voices will lift up its progress and possibilities.

Jo Bailey Wells, director, Anglican Episcopal House of Studies

2 A n g l i c a n E p i s c o p a l H o u s e o f S t u d i e s Anglican Episcopal House of Studies Phone: 919 660 3588 Fax: 919 660 3473 September 14, 2006 Email: [email protected] Seminar: Cardinal Sheep? Leadership of an Historic Parish Web: www.divinity.duke.edu/programs/aehs Rev. Pierce Klemmt

Anglican Episcopal House of S tudies: A Program in Context

The pristine, gothic spires of Duke Last spring, I gathered weekly with University were a far cry from the eight students to read and discuss dusty streets of Africa where I spent some of our tradition’s great writ- nearly three years before coming to ers, including George Herbert and divinity school. When I entered Jeremy Taylor. Some of the students Duke Divinity School I had to complained that Richard Hooker was wonder—would the questions of a not especially “spiritual,” and I’m not missionary working in Sudan be sure I persuaded them. I must confess February 1, 2007 the same ones asked in an academic a deep fondness for Hooker: how can setting like Duke? you find boring a writer who claims Seminar: Teaching Eucharist More than anywhere else at Duke, that giving an unbaptized person Rev. Dr. Sam Wells the Anglican Episcopal House of communion is like trying to feed a Studies immediately provided the corpse? Even if you don’t agree with space to engage questions related to the sentiment, you have to admit it’s what I saw in Africa both inside and a vivid image. outside the classroom. In a course on Not all of our authors were, strictly canon law and relationships within speaking, Anglican: Julian of Nor- the Anglican Communion, taught wich and Margery Kempe, for exam- jointly by Bishop Michael Curry ple, pre-date the . and Dr. Jo Wells, we discussed how We also read John Wesley. Despite African Anglicans are responding to Methodists’ funny habit of claim- February 8, 2007 issues such as HIV/AIDS and pov- ing him, our class decided Wesley fit Seminar: My Theological Journey erty. In conversations over lunch or right into a long tradition of what one coffee we talked about how the church might call Anglican’s practical piety. Lord Carey of Clifton working in peace and reconciliation in Indeed, that practical piety was a violent place such as Sudan relates at the heart of our class…the sense to our wider questions of ecclesiology. that one knows through doing, that The intentional international one knows who one is and who God focus emphasizing the relationship is and even who one’s neighbor is of the Episcopal Church to provinces through the enacting of the habits around the Anglican Communion of faithfulness. We discovered, inter has given me the opportunity to alia, that study itself is one of those relate my experience in Africa to habits of faithfulness, a practice that my broader theological education. helped us more fully know God and Ross Kane, M.Div. ’09, one another. aspirant in the Diocese of Virginia Lauren F. Winner, M.Div. ’07, September 28, 2006 newly appointed Assistant Professor of Seminar: Spiritual Friendship, Spiritual Direction Christian Spirituality Rev. Liz Dowling-Sendor S t u d e n t p E R s p e c t i v e s 2 0 0 7 3 Field Education

C anterbury Tales

In an essay on Old Testament community, Walter The 28 of us were welcomed members of the Can- Brueggemann says: “The trick of community is to hold terbury community as we worshipped with them three together real differences of interest in the midst of times a day. Robert Willis, the amazingly loving treasuring a passionate commitment to belong faithfully of , gave this place the mission: to one another.” “To show people Jesus,” and that mission is reflected in That is exactly what I and 27 other Anglicans from every aspect of this community. around the world did last summer as we participated It guided the Canterbury Scholars Program and led in the Canterbury Scholars educational program at Can- us to understand that, regardless of how diverse our terbury Cathedral. The program is for senior seminarians social and political and theological views may be, if we and those who have been priests for less than five years, Anglicans continue to share in the same (or similar) and my group came from UK, USA, Brazil, Korea, India, worship patterns, if we remember and value our faith Canada, Sri Lanka, Mauritius, Sudan, Uganda, Zambia, tradition and the saints who have gone before us, and if Tanzania and Jamaica. There were eight women and one we simply listen and respect and love one another, noth- openly gay man, and we represented both the liberal and ing can destroy the unity of the Anglican Communion. deeply conservative theological and political spectrums. This unity will hold in spite of power struggles and It could have gone terribly wrong—yet we learned to hidden agendas that fuel our current crisis. Archbishop see the face of Christ in one another. We followed what Rowan Williams is correct that continuing dialogue will Dr. Michael Battle calls “the of proximity” in enable us to see that we are far more alike than we are that we got to know one another as children of God different. We are all children of God who believe as before we dared to judge. By the end of our two weeks we worship, using similar prayer books designed in the together, we all agreed that we deeply care about the Anglican tradition Anglican Communion holding together because we are Miriam Saxon, M. Div. ’07, enriched by the differing views and diversity of a faith newly ordained in the Diocese of North Carolina tradition that is found around our entire planet.

Go to Mal aysia! She moved my hands to the failing knee I was to bless. here if desired. And I am learning what the church has the “Not there,” she said. “Here.” potential to be when it is a minority. Again and again Next was a mom. “Ask God to cleanse her blood,” she I encounter Christ on the faces of those whose trust that pleaded. Her anemic 3-year-old smiled weakly as I laid the American “Reverend” will cast out their demons—in hands on her. “Give me the faith you talked about,” said the name of Christ—belies their premise that I can teach the last in line. them anything about faith. Sabah is one of Malaysia’s 14 states. Formerly the The migrant children are my teachers. Here in colony of North Borneo, Sabah neighbors Indonesia to North Borneo, Christ is present. The kingdom is visible the south, and the Phillipines to the east. When a mentor in the peaceful life-sharing of Chinese, Indians, many responded, “go to Malaysia!” in response to my question Malay tribes, and even the Christians and Muslims to- about how I should spend my last summer before ordi- gether. Here, in the diocese of Sabah, it is a great joy nation, he explained that I would find the most vibrant to be an Anglican. Christianity in the world here. Craig Uffman, M. Div. ’08 I don’t doubt he is right. I am laying the groundwork for future AEHS students to pursue summer internships

4 A n g l i c a n E p i s c o p a l H o u s e o f S t u d i e s Connecting in Virginia

Two AEHS students served in field education placements in the Washington, D.C. area this summer. Cindy Briggs served at Christ Church Alexandria, a large Episcopal parish in Alexandria, Va. Andrew Rowell was at The Falls Church, a large parish in Falls Church, Va. that recently left the Episcopal Church to join the Convocation of Anglicans in North America (CANA). Although Cindy and Andrew served parishes which differ greatly on important theological matters, they met for reflection and were startled to recognize just how much these parishes (as well as Cindy and Andrew themselves) share about the vision of God’s Kingdom on earth. Each reflects here on the summer’s learning:

The current climate of the Anglican Communion has It has been a joy to return to my home parish this been and continues to be difficult and painful to endure. summer. I have been simultaneously comforted and As I serve Christ Church Alexandria this summer, I challenged by the opportunity to teach and preach at a am keenly aware of the hurt that is felt by many. In the church through which I’ve been profoundly formed as a midst of debates over the authority and interpretation follower of Christ. It has also been both joyful and chal- of scripture and the legal and lenging to be a part of a new thing that God is doing in ecclesial battles being waged, it is our midst—as the Global South intercedes to give shelter easy to forget about those crucial to former Episcopalians who do not believe that ECUSA things that we hold in common. is willing to accept discipline from the broader Anglican It is easy to forget that, despite Communion. the current brokenness of our Notwithstanding the divisions facing in Communion, we are all a part America, my conversations with Cindy Briggs this sum- of the one Holy Catholic and Apostolic Church that mer have confirmed a number of worships the Savior who was, and is, broken for us. wonderful congruencies in our As I have been in conversation with Andrew Rowell hopes for God’s Church. We both over the summer, I am coming to see more fully that the feel passionately that the Creeds movement of the Holy Spirit through the church tran- must be declared boldly to a scends even the sharpest of divisions. God is using both world that needs to know its only Christ Church Alexandria and The Falls Church to Savior and Lord, and we both be- do God’s work in the world. The Good News is being lieve that the church must be the loving hands and feet of proclaimed in word and deed as we strive to bring the Christ in a broken, suffering and sinfully unjust world. Kingdom of God near. Although we live in a time full of Thanks be to God that both The Falls Church and Christ disagreement and struggle, we all hope and look toward Church Alexandria have amazing ministries which the day when Christ will be all in all. strive, with the Holy Spirit’s guidance, to make the world Cindy Briggs, M.Div. ’08, look more like God’s Kingdom. And both congregations discerning candidacy for priesthood come to the rail week after week with all hopes pinned in the Diocese of North Carolina on Christ’s crucified and risen Body. Thus, although the divisions are great between our parishes, we still all come to Christ’s Table, longing to be remade into instruments of God’s saving purposes for creation. Andrew Rowell, M.Div. ’08, postulant in the Convocation of Anglicans in North America

S t u d e n t p E R s p e c t i v e s 2 0 0 7 5 Student Reflection

Living Liturgy: Clergy Collars and the Friendship of God

By second semester of third year a greatly humbling thing. It is simply God” is what the church has long the anxious seminarian will hear and true that if one wears a collar, 1) one celebrated as sacramental. Thus the share the whispers with her peers: will be noticed, and 2) one will be public wearing of a clergy collar by Light blue or black? Roman or pink? approached. Moreover, if one is hu- the Church’s sacramental characters Plastic tabs or ‘cleri-cool’? That’s man, 3) he or she will experience the reminds the church that she does right, in the blink of an academi- approach of others as unwanted inter- not exist for herself any more than cally distracted eye (call it a “senior ruption, and more than a few times. sacraments do; instead, the church moment”), the dilemma of the But the humility of undesired con- exists with her whole being –even clergy shirt and collar quickly joins and especially her liturgical parts –for the growing list of “Things that Div. the reconciliation of the whole world School Didn’t Get To.” to God. The sheer awkwardness of By observation, the seminarian the clerical uniform in a department will know that the awkward white store, for example, witnesses to the stripe often acts as a sign of one’s desire of the divine friendship even churchmanship; that the collar relays for those parts of creation that are at a complex code of denominational present oblivious to the possibility of distinctions for those in the know, that friendship. with cufflinks to match; and that Imagine yourself in Old Navy, the one who wears it will spend the checking out the discount rack, better part of his or her remaining versations is really just the surface; talking it up with a nearby friend. days blessing other people’s food. But the richness of the humility that the Continue this imagination for too what else? What of substance? Enter collar would teach us rests principally long, and you will no doubt know cynicism, and the prayerful seminar- in the fact that folks read the collar intuitively the dramatic overlap of ian might well swear off the clergy as an encounter with God—and not the corporate and individual essence collar before ever putting it on. because of the one who wears it. I of the divine friendship represented And yet most folks who have heard someone object to the collar by the four-inch plastic collar on grown up in the church will re- once, noting how a collar makes so- your neck. You stand out. They are call receiving lessons of informal, cialites of clerical introverts. Her gist not all flattering stares. You begin to unintentional and solidly life-trans- was this: “A priest shouldn’t need the make decisions for others in relation forming sorts from those who wore help.” The availability and approach- to your apparent awkwardness. From their collars well. These folks know ability of the collar, however, is not time to time, you glimpse the world, intuitively that the collar possesses primarily for the help of the priest; you think, as God might. You catch potential for meaningful symbolism, rather, the collar is for the one who yourself praying for the random faces. even if they don’t know where to finds herself without a soul in which Which brings us to the chief way begin its description. to confide; for the one without an ear by which the humility of availability Clergy collars are first and fore- to hear his sin; for the one in need of can be undone, chiefly by the choos- most symbols of humility and avail- lips to speak that sin’s forgiveness. ing of the symbol. That is, if one ability. To wear a collar is to be visu- The presence of God in the constantly wonders whether this or ally set apart as one available, and it is midst of something decidedly “not that place is an appropriate venue in [continued on page 8]

6 A n g l i c a n E p i s c o p a l H o u s e o f S t u d i e s Anglican Theology from Henry VIII to James I

Why Duke? A Texan Reflects

Because the bishop sent me here. Baptists, Roman Catholics, and Perhaps there is more to it. While others—has produced for me a more I am in the ordination process in the robust Anglicanism. Each morning, The Anglican Tradition Diocese of Dallas, I can say why I several of us gather for the Daily was excited about the bishop’s deci- Office. In that simple practice, we sion regarding where the educational find ourselves making a bold daily portion of my formation would occur. claim about a rule of life, about liturgy, The Master of Divinity program about scripture, and about prayer. at Duke in connection with the Finally, for me, the Divinity Certificate in Anglican Studies pro- School’s placement in the context of vided by AEHS exists in a climate of a larger institution was a significant rigorous academic engagement where benefit. The university forces us into orthodoxy is possible. Certainly, I conversation and witness with a The English Reformation do not agree on all issues with all my diversity of people and provides an classmates or professors, but I am also opportunity to be part of the larger not alone. I am continually challenged world. We can and do engage with and am continually challenging others our peers in other graduate programs, in the classroom, around the table in as well as with the undergraduate Anglican Social Ethics the Refectory, and when the AEHS students. Furthermore, being part gathers. My belief in the apostolic of a larger institution provides us faith remains and grows as a result with lectures, performances, and of these interactions. activities—including an occasional Also, Duke and, more specifically, basketball game—that would not be the AEHS, provide an opportunity available in other settings. to learn the practices and beliefs of In short, Duke is a place where my Anglicanism in context. We are not a faith continues to increase, where my tradition defined by who we are not; appreciation for the Anglican tradition we are a tradition defined by who continues to grow, and where I have we are. That said, placing Anglican- found a home to live out God’s call. Liturgy & Worship ism in context and tension with other Thomas Kincaid, M.Div. ’09, Christian traditions—not just our aspirant in the Diocese of Dallas United Methodist hosts, but also

Contemporary Issues in Anglicanism

Preaching Grace on Special Occasions

S t u d e n t p E R s p e c t i v e s 2 0 0 7 7 [continued from page 6]

which to wear the collar, the tempta- represented a voluntary surrender or bodied in Jesus “that they all may be tion to invoke the collar in advanta- restraint of freedoms for the flour- one,” and stubbornly recalls at every geous ways becomes too great; the ishing of the whole body of Christ. turn that the Church primarily exists symbol becomes a selective emphasis The first lesson of ordination is to be for those who are not yet members. of the one who wears it –instead of externally labeled as one whose life Indeed, in its small way, the wear- the reliably constant, if sometimes belongs to another for the sake of the ing of the collar becomes a symbolic wearying, “Here am I,” uttered in re- church for the world. offering of the total self-emptying of sponse to the call and claim of God. As the textbooks tell us, the clergy Christ for the whole world. Without the weariness, I dare shirt is, after all, an abbreviated cas- All of which is not to say you will say the humility would vanish. The sock. The cassock, for its part, is the never see me in a T-shirt. It is to say weariness reminds the clergy per- most basic vestment that a clergy that I’m not as quick to grab one, and son that he is, after all, “a company person wears; it is, most simply, a even slower to regard this ordination man,” not representing himself, but garment of prayer. To be clothed in business apart from the lines it works the church whose life in the Spirit prayer for the life of the world, lis- so hard to blur: a “secular” world and is encounter with the Risen Jesus. tening with that world for and to the living worship. Thus he submits to the authority of presence of God is the great gift and Jonathan Melton, M.Div. ’07, scripture and the church. Indeed, the charge of ordained ministry. newly ordained deacon serving church is replete with examples of The embarrassingly conspicuous St. Helena’s, Boerne, Diocese of West Texas priestly figures for whom ordination priest focuses the desire of God em-

Anglican/Episcopal faculty at Duke Divinity School Dr. Ellen Davis, Professor of Biblical and Practical Theology Dr. Susan Eastman, Asst. Professor of the Practice of Bible and Christian Formation 30

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Dr. Joel Marcus, Professor New Testament and Christian Origins P ost-consumer Dr. Jo Wells, Assoc. Professor of the Practice of Ministry and Bible F

Dr. Sam Wells, Research Professor of Christian Ethics and Dean of Duke Chapel iber Dr. Lauren F. Winner, Asst. Professor of Christian Spirituality

Anglican Episcopal House of Studies Duke Divinity School Box 90968 Durham NC 27708