2012 – 2013 T HE Y EAR IN R EVIEW

C AMBRIDGE T HEOLOGICAL F EDERATION

Contents Page

Foreword from the of Ely 3 Principal’s Welcome 4 Highlights of the Year 7 The Year in Pictures 7 Theological Federation 40th anniversary 8 Mission, Placements and Exchanges: 10 • Easter Mission 10 USA Exchanges 11 • Yale Divinity School 11 • Sewanee: The University of the South 15

• Hong Kong 16 • Cape Town 17 • Wittenberg Exchange 19 • India 20 • Little Gidding 21 Prayer Groups 22

Theological Conversations 24 From Westcott to Williams: Sacramental Socialism and the Renewal of Anglican Social Thought 24 Living and Learning in the Federation 27 Chaplaincy 29

• ‘Ministry where people are’: a view of chaplaincy 29 A day in the life...

• Bill Cave 32 • Simon Davies 33 • Stuart Hallam 34 • Jennie Hogan 35 • Ben Rhodes 36 New Developments 38 Westcott Foundation Programme of Events 2013-2014 38 Obituaries and Appreciations 40 Remembering Westcott House 48 Ember List 2013 49 Staff contacts 50 Members of the Governing Council 2012 – 2013 51

Editor Heather Kilpatrick, Communications Officer 2012 – 2013 THE YEAR IN REVIEW

Foreword from the

It is a great privilege to have become the Chair of the Council of“ Westcott House. As a former student myself, I am conscious just how much the House has changed through the years to meet the changing demands of ministry and mission in the , elsewhere in the Anglican Communion and in the developing ecumenical partnerships which the Federation embodies.

We have been at the forefront in the deliberations which have led to the introduction of the Common Awards. At the same time, we have guaranteed our continued use of the Tripos and BTh as The Rt Revd Stephen Conway, Bishop of Ely academically challenging frameworks for theological study which can lead on to higher degrees. The Church continues to need scholarly clergy who are recognisable to the Academy, whether those clergy are serving in , in chaplaincies or as full-time theological educators.

Our primary duty and joy is the formation of ordinands. Westcott is a generous and hospitable community in which people gather to study together, eat together and worship together. The Eucharist is at the centre of all that we are and do, shaping ordinands, staff and families as the Body of Christ. We aim to be a healthy community in which people can become fully alive as human beings reflecting the glory of God. We aim to create the setting within which people acquire the habits of holiness which will serve them through a lifetime of service in changing circumstances.

More and more, Westcott House is keen to resource its graduates and other clergy through the emerging work of the Westcott Foundation. Learning needs to be life-long if we are to maintain the individual resilience of clergy and the call of the whole Church to be imaginative, creative and courageous in the service of the gospel. We have confidence in the ministerial priesthood and continue to imagine ways in which to respond to the needs which experienced clergy share with us.

Westcott House is confident in its identity but not complacent about sustaining quality. An exceptionally good external inspection of our life and learning last year gives us hope and strength to press ahead with even more ambitious plans to improve and extend our accommodation and teaching spaces so that more ordinands, clergy and independent students can benefit from all that Westcott House has to offer as Christ welcomes us as the friends he has chosen.”

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Principal’s Welcome

The challenges the Church of England has of and Ministry at Durham with experienced this past year have underlined for responsibilities for the new Common Awards. those of us involved in ministerial education that For the year 2013-14 onwards, the Ministry we are preparing clergy not to look inwards but Division have removed the “’ Agreed outwards, and to offer pastoral, spiritual and Maximum” number of ordinands that each prophetic care to the whole community – to theological training institution can admit. We have neighbour and nation. We are preparing clergy consequently been able to accept over ten more who will have the confidence and trust in God than we have had this past year. There is a limit not to be swayed by anxieties about money and beyond which we would cease to be a supportive numbers – faith, not anxiety, being the requisite formational community, but that limit is higher than for true growth. We are preparing clergy who can we have been able to reach until now. Our total engage constructively with difference, and find community of ordinands and ministerial students that when they open themselves to others of including exchange students for 2013-14 is 85. The Revd Canon different experiences and views, by the grace of Principal God, both are changed. As we welcome and pray for Archbishop Justin and give thanks for his quick energy and quick mind, This year’s very full Westcott community has essential as he faces huge challenges, so we brought these charateristics together, engaging welcome his predecessor as our new neighbour. creatively with its own diversity and living out a arrived as Master of Magdalene particular concern for those in need both within College in January and has been into Westcott on Cambridge and further afield, in the midst of the various occasions, as well as providing a cameo commitments of community life and theological contribution to the returning ordinands’ farewell study. We continue to live with the myriad video to this year’s leavers! He has offered to challenges from higher education and changes in undertake one official contribution in Westcott theological education. The Cambridge Theological each term – teaching, leading a quiet day, presiding Federation, for which I am now serving as and preaching, for example. It is a great joy and President, applied for and was granted “exceptions” privilege to have him so close by and to witness from the new Common Awards, allowing us to him relishing his new role. continue to offer, alongside the Common Awards, Cambridge University BA (Tripos), BTh and CTM. One of my most powerful experiences of attending We are particularly pleased about the BTh since to those in very different circumstances from my that allows us to continue to provide a two-year own was when in April this year I revisited degree programme with Faculty of Divinity Shanghai and Hong Kong to continue to develop teaching for those suitably qualified who are over the relationships we have with the China Christian the age of 32 (as well, of course, as those under 32). Council in Shanghai and the Church in Hong We are delighted that Mike Higton, currently the Kong. Once again, my generous host was the Revd Academic Co-Director of the Cambridge Inter-Faith Professor Eric Chong, Master of St John’s College Programme, has been appointed Professor in the University of Hong Kong. In Shanghai I met

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Shanghai Community Church with the Revd Bao and David Shi Li, who was on sabbatical at communities. Through the work of a diverse and energetic national Westcott in Autumn 2011. We made plans for future sabbatical Advisory Group, and the development of partnerships with visitors and for further partnerships in theological education. The individuals and organisations, we are looking forward to more Revd Guo Feng took me to places in Shanghai I had not visited significant developments next year. You will find the programme for before, including the extraordinary Shanghai Jewish Refugees the coming year later in this Review. Museum, commemorating the 23,000 Jews who fled from Hitler to Shanghai when European countries would not accept them. I have been writing excitedly about building and development plans In Hong Kong the Revd Paul Tong, who forged the link between for three years now, and we are on the verge of making some Westcott and Hong Kong with Bishop Peter Walker, hosted a significant steps. Because it has been three years since our plans dinner in support of our sabbatical programme, and the Westcott were first drawn up, and our needs and aspirations have matured, as alumni held another dinner at which Dr Gareth Jones, the new I write this we are going through revisions that will enable us to be Principal of Ming Hua Theological College was also a guest. He confident that the plans will serve our present and future needs. and I have agreed to start a student exchange programme in the Resolving the shortage of student accommodation becomes acute Autumn of 2014. with the closure of Wesley, at least in its present form, at the end of this academic year. In order to ensure an effective fund-raising The Westcott Foundation, our vehicle for clergy and lay leadership campaign we have made some staff changes and additions. Heather development programmes, has made a number of significant strides Kilpatrick is taking on the role of Campaign Manager, while forward this year. We have been running very successful one-day continuing to serve as my PA and Communications Officer. Before programmes looking at theological themes in relation to the she came to Westcott, Heather was Development Director of liturgical year (Incarnation in preparation for Christmas, Atonement Selwyn College where she ran a very successful capital campaign. in preparation for Holy Week and Easter) and a range of other She is joined by Gill Jolly of Achieve Consultants, a fundraising topics, including a very effective day on the use of social media. consultant who has experience in a range of capital campaigns and We have an ongoing programme for next year and are looking at who will be Campaign Director. Claudia Anderson is our ways of disseminating these events for the benefit of those who are Development Assistant and Lyall Anderson researches charitable unable to attend. We have also run a second Preaching Summer trusts. I will continue in my role as Development Director. We will School, in conjunction with the Episcopal Preaching Foundation, keep you updated on the next steps. which attracted a full house this year. In September we provided preaching training for over 60 Christian Aid staff from around the The Cambridge Theological Federation celebrated its fortieth country. Our Urban Resource Group met three times, and focussed anniversary this past year, with an anniversary service and a lecture on case studies looking at churches’ presence and mission in urban by the General Secretary of the World Council of Churches,

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Dr Olav Fykse Tveit. The Woolf Institute contributed to the I end each academic year with huge gratitude for the Westcott celebrations by bringing to Cambridge the Chief Rabbi, community. We meet with a profound sense of being called Dr Jonathan Sacks, and Cardinal Koch, President of the Pontifical together by God, and that sustains us through the heights and Council for Promoting Christian Unity. Westcott hosted Cardinal depths of our life together. The ordinands each year astound me Koch for a seminar with students and lunch, and we greatly with their gifts and passion, and it is a privilege to watch them appreciated his evident commitment to effective ecumenical becoming the people God is calling them to be. My colleagues, relationships. Other guests during the year included Bishop David tutorial and support staff, make up a wonderful team full of energy, Stancliffe to expound on his vision for liturgy in the Church of creativity and commitment. Working together we are all aware of England, Dr to try to help us understand what being involved in something that has deep purpose and meaning, as happened in “the vote” and what the way forward might be, and we play our own part in serving neighbour and nation – and in our Bishop Filadelpho from Rio de Janeiro, accompanied by small ways, the world. Fr Nick Wheeler.

In November 2012 we held a dinner to say thank you to Bishop for serving as chair of our Governing Council for the previous seven years. Bishop Tim has been a wise and astute friend to the College, and to me as Principal, through these years when we have had to face – and overcome – some tough challenges. He has left Westcott in very good shape indeed. At its October 2012 meeting the Council were pleased to elect Westcott alumnus Bishop Stephen Conway as their new Chair. We are delighted that he has taken on this role, and look forward to the years ahead working together.

Council also elected two new members, the Rt Revd , , and Peter Howard-Jones, joint managing partner of Chater Allan, who has joined as our new Treasurer. Bishop Adrian brings a lively passion for urban ministry, underlining our commitment to provide training for those called to urban contexts. Peter has financial expertise in developing organisations, particularly in the educational sector, and we will benefit enormously from his skill and experience. As every year, we have seen a few staff changes. We are delighted Fr Ian Weathrall that the Revd Christopher Woods, Tutor for Liturgical Formation and periodically acting , has been appointed Vicar of It was with great sadness that we learnt of the death Hoxton, but it does mean that we lose his careful attention to our of Ian Weathrall, aged 91, in May of this year. Ian liturgical life, and his skill as a pastor. We welcomed the Revd had been a member of the Delhi Brotherhood in India Helen Arnold, recently relocated from Newcastle Diocese, who has since 1951, and was widely admired for heading the served as tutor during our Vice-Principal, Dr Will Lamb’s, Brotherhood's work among deprived men, women and sabbatical. I am delighted that she has agreed to continue to serve children and those suffering from leprosy. He also played a prominent role in the formation and life of as a tutor for us. Among the support staff, Wendy Zych joined us the Church of North India. A memorial service was as Assistant Bursar, but after three months she decided, held for him at Westcott House on 23 July, at which understandably, that she needed to find work closer to her home in the of Winchester, the Very Reverend James Saffron Walden. We are grateful to Sarah Mills who served in the Atwell, preached. role temporarily, and we have now welcomed Lesley Morris who has taken the role permanently. In August this year we said good- bye to Alex Lesmes, Tutorial Secretary, who has moved to London.

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Highlights of the Year

The Year in Pictures

A vast and varied range of activities and celebrations have taken place at Westcott over the past year. Here we look back at some of the highlights.

A new departure saw the introduction of formal dinners, including a celebration dinner to mark the Festival of Dedication of the Chapel in November and a St Joseph’s Day feast in March at which the new Master of Magdalene College, Rowan Williams, was a guest.

Westcott’s sporting and artistic talents had a chance to shine during the year, as we once again faced Ridley Hall on the football pitch in December, our children created an array of colourful Valentine’s Day crafts in February, and we prayed the way of the cross during Lent with stations hung in the cloister which had been created by ordinands, partners and children living in the community.

At the close of the academic year we celebrated with a May Ball which had an ‘Enchanted’ theme, and at our annual Garden Party we welcomed alumni and guests for an opportunity to chat, eat, relax and worship together.

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Roots Down, Walls Down – the 40-year celebration of the Cambridge Theological Federation 1972-2012

The Cambridge Theological Federation, created in 1972, brings Some fascinating reminiscences from students and staff who were together the teaching and learning of ten institutions, through part of the Federation in the years leading up to and including the which people of different churches, including Anglican, Federation’s early years show that the path to ‘collaboration and a Methodist, Orthodox, Reformed and Roman Catholic, train for shared life’ did not always run smoothly as the institutions explored various forms of ministry and service. In 2012 the Federation ways of working together. reached a landmark 40th anniversary. A number of events took place during the academic year to celebrate the occasion, The Early Years including a lecture on 19 February 2013 by the General The Revd Dr Brian Beck, former Principal of Wesley House, clearly Secretary of the World Council of Churches, the Revd Dr Olav recalls the period leading up to 1972 when the plans for a Fykse Tveit, entitled ‘The Call to Unity: a call to be strong or to Federation began to take shape. ‘I came to Wesley House in be humble?’. September 1968. Professor Gordon Rupp was Principal. The A service of celebration was also held at Emmanuel United Anglican-Methodist Unity Conversations were still in progress (the Reformed Church on 6 November 2012, at which the preacher Scheme was published that year), and that was clearly the backdrop was the Revd Dr Michael Jagessar, Moderator of the General for what developed. But the catalyst, as told to me by Michael Assembly of the United Reformed Church. The congregation was Skinner (Senior Tutor of Wesley House) was that the DeBunsen representative of all the member institutions across the Federation Report had been published earlier in the year, proposing the closure and the service brought together three Westcott Principals – the of a number of Anglican theological colleges. ‘The next morning’ Rt Revd Mark Santer (Principal 1973-81), the Rt Revd Rupert Peter Walker, the then Principal of Westcott, and Professor Dennis Hoare (Principal 1981-93) and the current Principal Martin Seeley Nineham, Chair of the Westcott Council, ‘were on Gordon Rupp’s (Principal since 2006). In his greeting and introduction, Martin said doorstep, saying “We must talk”.’ If that account is true it was as ‘In 1972 Ridley Hall, Wesley House and Westcott House formed a much about the survival of Westcott as about Anglican-Methodist Federation; in 1976 they were joined by Westminster College. The unity, and it explains why at the beginning the Federation was choice of a Federation rather than union was deliberate; it entailed conceived of as a purely Wesley-Westcott affair. In that first commitment to collaboration and a shared life, whilst each academic year 1968-9 two particular events were organised as a constituent college retained its autonomy and identity. The form of reciprocal introduction. I was asked to give a lecture on Federation today inherits this tradition. Its members now include Methodist worship, and Geoffrey Blackwell, then Chaplain of Roman Catholic and Eastern Orthodox institutes as well as those Westcott, similarly lectured on the Anglican tradition. Later that involved in part-resident and dispersed learning, and institutes year there were some acts of shared worship. Brian Cooper, Vice- engaging with world mission, and with relations between the Principal of Westcott, and I were deputed to develop some Abrahamic faiths.’

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proposals for bringing the two colleges closer together. It seemed liturgy – a form of ecclesial retaliation. But in retrospect that was to us important that if we were to avoid the impression that one inevitable given the ‘Big Bang’ to which we were all subjected.’ college was continually playing host to the other we should have In addition to this year’s celebrations there was also sadness, as in an arrangement by which every student would have to cross the June 2012 the Methodist Conference delivered a severe blow to road for some essential activity. Thus we proposed that meals Wesley House and to the Federation announcing their intention to should be taken at Wesley and Wesley’s library facilities transferred concentrate all their ministerial training at Cliff College in to Westcott (and be housed in the chapel!).’ Derbyshire and Queen’s College, Birmingham. Wesley was a ‘Ridley was not party to these preparations. Distance was probably founder member of the Federation and has been on Jesus Lane a factor. It was Peter Pavey, the Vice-Principal, by now Acting since 1921, and it is hard to imagine the Federation without a Principal, and his colleague Malory Mackower, who negotiated Methodist member. However, we are hopeful that some form of Ridley’s entry into the arrangement in the final year before the continuing presence for Wesley House will be possible and, in spite inauguration. Westminster College decided to bide their time. of this undoubted blow, the Federation will continue to add The URC was not formed until the autumn of 1972 and they had remarkable strength and diversity to the formational experience of enough adjustment to accomplish before they were ready. They all those in its member organisations. We look forward to a joined in 1976.’ continued, shared commitment in the future.

‘So the pattern was established: a Sunday eucharist at 8am for all Heather Kilpatrick three (eventually four) colleges, followed by breakfast at Wesley Communications Officer (an arrangement that suited Anglicans better than Methodists or URC who had further commitments on Sundays). Morning prayers in separate colleges. Evening prayers at Wesley followed by dinner. The Ridley and Westminster staff and students were thus committed to a lot of walking and cycling, and realistically the arrangement could not endure. Wesley and Westcott also had lunch together (there were, I regret to say, sometimes acrimonious discussions about menus, quality and payment).’

‘There was virtually no shared teaching. Anglicans were tied in to ACCM-required courses with Tripos students farmed out, Wesley at that time was wholly committed to the Tripos and Westminster ran its own course taught by its own staff. There was an early attempt to run one course together in some general subject, but it suffered by not being closely linked to a particular curriculum and it was hard to decide at what level to pitch it. Some years passed before joint courses and exams became possible. How much has changed!’

These recollections are reflected by a Ridley student of the time, who recalls ‘rock hard roast potatoes’ at Wesley which were only ‘outdone by the dripping saturated version we had at Ridley.’ Brian Beck’s recollections of experimental early attempts at shared teaching are also recalled, as the same student remembers that ‘The joint seminars for doctrine especially were always pretty disastrous L-R: Mark Santer, Martin Seeley and at the celebration service because the teachers had no idea how to facilitate us learning from the disagreements, experience, insights and enthusiasm.’ Perhaps not unexpectedly there was some resistance to shared worship – For contemporary reflections on learning in the Federation, ‘There was a lot of getting one’s own back via the daily evening see ‘Living and Learning in the Federation’ later in this issue.

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Mission, Placements and Exchanges

L-R: Paul Mundy, Matt Drummond and Atalie Gaines on ‘Mission Impossible’

Easter Mission St Paul’s Passion

Westcott Mission 2013 stayed closer to home this year, with a During the day on Friday the Mission team went out onto the Mission weekend at the of St Paul’s Hills Road, street with their questionnaires, accompanied by the sweet, Cambridge. soulful sound of a saxophone played by a fellow ordinand.

Up to twenty Westcott ordinands and partners took part in the Friday evening we held a very successful ‘Beer ‘n’ Hymns’ in a Mission weekend at the end of April. The aim was to create a pub next door to St Paul’s, with over 100 people attending. team which could come alongside the existing congregation and, Saturday saw the amazing ‘St Paul’s Passion’ production; a whilst centring in prayer, would explore priorities within the community workshop performance involving young actors from parish and assist in areas such as raising the profile of the church St Paul’s Church of England Primary School and dancers from in the community, building on ongoing work with children, Body Works Company Dance Studios. This was a piece of putting on an event for young people and exploring alternative physical theatre specially written and devised by three Westcott forms of prayer and worship. ordinands. The ‘St Paul’s Passion’ created a lasting impression on Our tag line for the weekend was ‘Mission Possible’ and in the all those involved, as well as those who came to see the week leading up to it we delivered 3,000 postcards with performance. information about the events taking place, along with individual The main Sunday service was led by our Mission team, and prayer bookmarks to over 2,000 new flats and houses, as well as explored the theme of Church in the wider community. As a part hundreds of local businesses and existing social housing areas. of this, the service was followed by an invitation to stay for the The weekend took place predominately in and around St Paul’s ‘Eu-curry-ist’, a home cooked curry shared as an ‘Agape Feast’. church. It included an extensive street presence and a door-to- The weekend was very much a sharing experience both for the door questionnaire, created in co-operation with the PCC. ordinands and the church community, reminding us all of Christ’s The questionnaire proved to be an effective resource for how call upon us for mission and evangelism. It was felt that many of the parish views the worshipping community of the church, and us, who have been on placement with churches and chapels where God may be calling that community to focus its future around Cambridge, have been given so many incredible mission and evangelism. experiences. By participating in a local mission, this was an Prayer was an integral foundation for our project, and a amazing opportunity for us to offer something back, to let the dedicated ‘prayer team’ rooted themselves in the new Chapel gifts within Westcott House be shared by a wider community, from dawn till dusk each day. Within their prayers they held and to create new possibilities for those coming to train in the those in the church community, the street team, any issues raised future. from the wider community as well as the events taking place over Paul Mundy the weekend. Various patterns of prayer were explored and those , St Mary’s and St Francis of Assisi, Barcombe, who were unfamiliar with different ways of engaging with prayer Chichester diocese were invited to attend.

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USA Exchanges

Westcott enjoys a strong relationship with Yale Divinity School (YDS), and each year students from Westcott are able to spend time at Yale, and Westcott welcomes visitors from YDS during the Michaelmas Term. Here three students involved in the exchange during the past year share their reflections.

Reflections on my Semester homelessness, asylum seekers, segregation, disability, youth, trafficked persons, and the United States immigration policy. My interest in taking part in the exchange programme between The academic engagement was supplemented with mission and Westcott House and Yale Divinity School (YDS), was enhanced evangelism work around the New Haven area. I valued being when I met three students from Yale who were staying at involved in Yale’s day of service and the Community Engagement Westcott. They showed me pictures of YDS and told me about projects, because I was able to fulfil my desire to reach out to those what life would be like learning theology in a different country. in need. Even with the academic pressures it was rewarding to take I was excited by the prospect of being immersed in the energetic some time out to help others, by becoming a volunteer on a life of Yale Divinity School as well as becoming a member of Saturday or Sunday. I was involved in worshipping with, and Berkeley Divinity School, an Episcopal seminary. Being part of preparing and distributing lunch for, people who were homeless the exchange program meant I could learn about the American and I gave out food in a city-based food pantry – it was a pleasure culture from first-hand experience. serving the local community. On Sundays I worshipped in different While I was in America it was important that I was able to maintain churches to gain a wider understanding of the people who lived in the practice of daily worship which sustains and develops my faith New Haven. Each church was different in the makeup of its and formation. Consequently, I was delighted that Berkeley congregation and style of building, but they were similar in their Divinity School had daily prayer at 7.30am followed by a Eucharist positive welcome and community engagement. in St Luke’s Chapel. It was a positive way to start the day and the Attending Yale Divinity School gave me the academic challenge coffee served afterwards was the ideal time to meet the wonderful that I was expecting and the opportunity to learn theology in a Berkeley Community. I also valued and enjoyed the daily 10.30am different environment. I met lots of interesting people, sang in ecumenical worship in Marquand Chapel, the YDS worship space. three choirs and I learned new ways of proclaiming the Christian Being invited to engage in the leadership of the services both in message; it was an enriching experience that I will always St Luke’s Chapel and in Marquand Chapel added to my enjoyment remember. of the experience. The ecumenical worship services provided me with opportunities to learn about, and to reflect on, different styles Gloria Naylor of Christian worship. We celebrated the unity of the Christian faith Curate, St Mary’s Church, Upper Street, London in a wide range of different worship services, and the content and structure reflected the diverse people who study at YDS. I also joined an Annand Group, which met weekly for spiritual formation and growth as well as time for prayer and discussion. The spiritual direction which was offered monthly gave me time and space to reflect on my experiences.

Attending courses contributed to my academic development in theology and biblical studies, as well as enriching my engagement with liturgy, spirituality, and pastoral theology. I used this opportunity to learn about the issues that face the Church in America, and to gain a greater understanding of the historical and social context of the United States. I found it academically stimulating attending classes in evangelism, pastoral theology, reading poetry theologically, Greek and ethics. The evangelical classes raised questions about the Christian response to issues of Alison Green, Chris Moore and Gloria with Beth Phillips (far left), a former Yale exchange student

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My Yale Experience place in Marquand Chapel. This was followed by coffee and doughnuts in the Common Room. The second hour, lunchtime, was August 19, 2012. I was sitting given over to eating, but it was also a time when various meetings of with fellow ordinand, Alison student organisations took place. In addition, Community dinners Green, in the back of a yellow occurred about once a month on a Friday evening and Friday cab on my way to Grand Fellowship occurred every Friday afternoon. Berkeley, the Episcopal Central Station (NY). The third seminary within Yale Divinity School, also offered its own member of our troop, Gloria communal dinner on Wednesday evenings. Berkeley had its own Naylor, had already made the chapel, St. Luke’s. Morning Prayer and Evening Prayer were said journey over. Catching that during the week and provided us with a familiar and reassuring first glimpse of the iconic structure of daily prayer. skyscraper skyline was fantastic The worship in Marquand was quite unlike anything I’d ever and very exciting. The ‘easy-to- experienced. In keeping with the ethos of the school, the worship use’ ticket machines initially was planned by the students with the help and input of the Dean of proved otherwise but after Chapel, Maggie Dawn, and Chapel Ministers. This meant that some perseverance we were on worship was led by a different person, or group of people, each day. our way to New Haven (about Worship leaders were encouraged to draw creatively from their own an hour and a half from New York), home to the third-oldest and denominations’ liturgical traditions in order to make them accessible very prestigious institution of higher education in the United to as many people in the community as possible. States, Yale. Yale Divinity School, which is just outside the town and on top of quite a steep hill away from most of the other During the course of just one semester, Marquand liturgy borrowed campuses, was to be our place of stay for the next four months. music and word from a range of traditions including the Celtic tradition, the Swedish folk tradition, Pakistan, South Africa, the Our accommodation was generously proportioned and suitably Korean folk tradition, the Caribbean and others. furnished. I was grateful to have an apartment to myself. Alison and Gloria shared a two bedroom apartment which was just along the Having experienced very little worship outside of the liberal corridor. To our delight, our fridges and cupboards had already been Catholic tradition within the Church of England, it initially felt very stocked with the basics – milk, juice, bread, cereal, peanut butter strange to be part of such a religiously diverse community and and ‘jelly’ (jam). therefore to be exposed to so many different music forms, rhythms, ways of praying and receiving the word and sacrament. It took a With barely any time at all to recover from jetlag and adjust to our little time to move beyond looking at worship through the lens of very different surroundings, we found ourselves thrust into a very , but after a while I gradually found that I was having ‘full-on’ programme of orientation known as BTFO (Before the Fall many affective worship experiences. The varied nature of the Orientation). Although somewhat overwhelming, it quickly became worship at Marquand began to instil in me a self-conscious clear to all of us just how unique and vibrant our new home was. appreciation for community diversity – so much so that practices The orientation programme was put together and led by two which would have previously made me feel uncomfortable began to student Coordinators who proved themselves to be excellent feel normal, even desirable. resources in helping us find our way around and make initial connections within the Divinity School. It also quickly became Outside of Marquand Chapel and Berkeley I attended as many clear to us that it was students who shaped the common life of the different churches as possible. I was a regular attender of Chapel on school. Student-led groups included the Women’s Center, the the Green which began in 2008. Chapel on the Green was an Black Seminarians, the Divinity Latino/a Association, the Divinity outdoor communion service which attracted a wide variety of Korean Association, the Coalition (of Gay, Lesbian, Straight, people across New Haven, but particularly the homeless, those Bisexual, and Transgendered Students), umpteen religious groups interested in social justice issues and those who did not feel and much, much more. comfortable in a church building.

After a week or two of culture shock and confusion, we began to The academic side of my time at Yale was phenomenal. Since a settle into the life of the school. The structure of the day centred systematic study of Theology had been absent from my studies, around two class-free hours. In the first hour, daily worship took prior to my visit to the States, I was required to take Kathryn

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Coffee after Morning Prayer at St Luke’s Chapel (at the Berkeley Centre)

Tanner’s course. Impressed with the pace and breadth of study, as engaged contemplation, Zen meditation, Metta Meditation, well as the skill and knowledge of the section leaders, I gained Tonglen Meditation for developing compassion, Calming the enormously from Tanner’s expertise and from the amount of close mental formations. With a renewed focus on prayer, I discovered reading of primary texts that was expected. the importance of incorporating different modes of prayer into my personal prayer life. My prayer life had always been primarily vocal I also took a course in Prayer and Meditation. Again, this was an and word-heavy. The course’s emphasis on meditation and enormously useful course. Not only did I revisit prayer forms I had contemplation encouraged me to combine my usual practice of previously practised, I was also introduced to a number of practices lectio divina with more contemplative, centering or one-pointing that were entirely new to me. These practices included Walking prayer forms. As time went on and my commitment to regular Meditation, Breathing Meditation with Shibashi (movements and personal prayer intensified, I began to feel more and more stances based on the writings of Taiju Quan, Bubble meditation (a connected with God and with myself. personal favourite), Centering Prayer, Chanting and Object meditation, ecstatic dancing and praying with an icon, socially I tried to escape into New Haven (‘downtown’) as often as I could. Around the medieval courtyards and stunning University buildings, both gothic and modern, were museums, theatres, art galleries, as well as eclectic shops and bookstores and the best vegetarian Indian restaurant I’d ever eaten in.

My time at Yale Divinity School was immensely rewarding, hugely formative and an incredible and unforgettable experience that I will treasure and look back on for the rest of my life. I cannot thank Westcott enough for making such an experience possible.

Chris Moore Curate, Minster, Southwark diocese

Divinity School Advent Party L-R: Alison Green (Westcott ordinand), Chris Moore, Dr Andrew Irving (Lecturer in Liturgical Studies), Gloria Naylor (Westcott ordinand)

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Let the word of Christ dwell in you richly

I came seeking community

In the first week I rediscovered Life Together by Dietrich Bonhoeffer.

“How inexhaustible are the riches that open up for those who by God’s will are privileged to live in the daily fellowship of life with other Christians!”

And I found deep, shared laughter born of frustrations, heartaches, joys and victories as we sat beside each other day in and day out, in the dining hall, in chapel, at the bar in the Common Room.

I came for the rhythm of daily worship, for the formation of my soul

Immersed in the daily office, my heart, mind, body and soul were held up in the unity of the voices around me. Psalms tugged at my heart, and guided my thoughts “O Lord, you have searched me and known me”. (Ps.139:1)

I came seeking different experiences of liturgy and music within the Anglican tradition and at times my heart cried out: “How long, O lord?” (Ps. 13:1) as my worship life became new, strange, and different

I encountered joy in new hymns, in singing in the choir, in absorbing the candlelit Evensong at Corpus Christi College every Sunday. I bonded with students about essays as we lit candles with long tapers and searched in the vestry to find robes that would not I came to celebrate life trip us during the procession. I found myself wearing the costume of Elizabeth I, dancing and I came seeking to be stretched and challenged in my faith, my understanding of singing in the revue, using a wine bottle as a rolling pin for a pizza my call, and as I sat in the chapel, Psalm 139 resonated in my being “Where can party, baking cranberry bars for Thanksgiving and staying up all I go from your spirit? Or where can I flee from your presence?” night for the U.S. election in a Common Room full of friends. My mind and spirit opened as I wrote a homily for Westcott’s I came to learn more about the role of the Anglican Church in the world today Wednesday evening worship and a sermon for Sunday morning at Corpus. My heart resonated as I listened to John Bowker talk about I discovered a shared deep call and commitment for ministry, a God in the world today and our call as the next generation of knowing that it is God’s grace alone that is truly doing the work. Christians. In awe I stood in front of the giant tree outside King’s The understanding that we are all in this together, reaching out to College and walked through the magical row of trees that line the the needs of the world, carrying Christ not just as a banner but as path on Jesus Green. such a deeply ingrained part of our being that it radiates outward.

I came seeking new friendships, and the continued strengthening of old I came seeking Christ

Friendships deepened on the walks to class as we discussed And was answered in the sun shining down the path of Clare theology, , liturgy and all points in between; as we College, the sermons of Westcott staff, touching St. Augustine’s crossed old bridges over rivers, wandered through hallowed stone copy of the Gospels, in listening to the trumpet on Remembrance archways and gazed at the sunlight through the trees at St. John’s. Sunday, in the warm, loving community of Westcott.

Thank you Westcott House.

Anne Thatcher Yale exchange student

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Sewanee: The University of the South

We were delighted to welcome Alice Courtright to Westcott for the Michaelmas Term along with her husband Drew. Alice is a student at Sewanee, The University of the South, Tennessee, a theological college owned by 28 southern dioceses of the Episcopal church.

Alice on the roof of Ely Cathedral

Arriving in Cambridge on a September afternoon, my husband Coming from rural Sewanee, Tennessee (truly rural, not Cambridge Drew and I walked through the great black doors of Westcott versus London rural), where I am a middler (second year) in a House, and were greeted warmly by a few seminarians who were three-year program at the School of Theology, Cambridge was catching up with each other in the student common room. We truly a change of pace. The urban resources, the interfaith were escorted to our flat for the Michaelmas Term in the back programming, and the academic culture all enhanced my seminary quad of the complex, and were delighted with the arrangements. experience as a whole. I gained a lot of perspective coming back to Our marriage was a little over a month old, and the adventures the States, and am working now with my seminary to continue this we were sharing were getting more and more exciting. exchange program. I believe I will continue to have more and more gratitude for the space that was provided at Westcott House, for its Our brief months in England flew by us, as we took in many role in my priestly and marital formation! We send all our best marvels and began to establish our life together. Living in close wishes from the States. community was a huge gift to us, from the architecture of Cambridge and Ely to the amazing minds that surrounded us. Alice Courtright We loved the familiar yet new grocery shopping experience of Sewanee exchange student Sainsbury’s, the constant pudding in the refectory, the Pantokrator icon, and gardening with Mike Law on an overcast day. Our time was all the things England should be – full of tea and cloudy weather, the word “brilliant!” and breath-taking liturgy.

We found incredible fellowship in England, and my fundamental understanding of Anglican life has been strengthened, broadened, and challenged. There was a lot of change in the world while we were over the pond, particularly the US election, the women bishops’ vote, and the announcement of the Duke and Duchess of Cambridge’s pregnancy. Listening to, and interacting with, seminarians from another country as they processed these changes has permanently shaped my experience of international news and human rights. Drew with the Westcott football team (back row, third from right)

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Hong Kong to Westcott: I came to Westcott House to find a place for reflection, seeking direction; I found my life enriched and revitalized by the New Perspectives experience. My time at Westcott House has given me the

I came to Westcott House from Hong Kong in a transitional motivation to embark on formal theological study in Ming Hua period of my life when I had just left my secular professional life Theological College in Hong Kong and proved to be instrumental to seek new directions. England was not a new place to me as I to my present vocation as a lay chaplain in a university hall of had spent a large part of my youth studying in East Anglia, residence (not dissimilar to the setting in Cambridge). I am London and in Buckinghamshire. However, I had a feeling of constantly reminded of the Bible verses: 8 “strangeness” in a familiar place “coming back” from a different For my thoughts are not your thoughts, culture. This sense of “strangeness” somehow reflected my own nor are your ways my ways, says the LORD. 9 situation in life, as I left my familiar working life and headed For as the heavens are higher than the earth, towards the unknown future. It helped me to see a new so are my ways higher than your ways perspective in my values and my relationship with God. and my thoughts than your thoughts. (Isaiah 55:8-10, NRSVA)

In Westcott House, I found a peaceful place for reflection. Being a Praise be to God! sabbatical visitor, I had the advantage of enjoying the intellectual Terese Wong stimulation of theological study while being free from the pressure Sabbatical visitor of assignments and exams. I also had plenty of time to venture out in the town and nearby neighbourhood. Cambridge is a unique place, with its beauty and an academic and “ecclesiastical” atmosphere which is almost out of this world – as my sister puts it, like a “glimpse of Heaven”. But, when I ventured further, I soon found myself back in the real world with people living ordinary lives facing the need for employment and the common stress of livelihood. This reminded me of the importance of Christians making a connection in a paradoxical situation, as we are called to be in this world but yet not of this world. We need to consider how the Church can reach out to people in their ordinary life to share their trials and tribulations and let them have a glimpse of Heaven through Her witness in this world.

Within the Westcott community, I found myself among people called to serve the Lord from different walks of life. I met a group of people with dedication, courage and love for their Church and others. I witnessed how they strive to share their different views and establish dialogues with different faiths in constructive, peaceful and amicable ways while facing difficult issues both within the Church and in the secular world at large. I am amazed how God touches each of us in our different, unique ways and in our individual situations, and yet we are all called to be part of his plan. Terese at her Westcott farewell

Above all, I have learned the importance of making our faith relevant in the context of the society in which we are living, and to strive for unity, bonded by our love of God despite our differences.

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Cape Town: from cathedral to Manenberg is predominantly Christian, but has a growing Muslim township population of around 30%. There are many small African Pentecostal churches, known locally as ‘mushroom churches’ as they

On 31 August 2012 I flew to Cape Town in order to spend two ‘pop up overnight’. There are Roman Catholic, Methodist and and a half weeks with members of the Parish of Reconciliation, Mennonite churches in central Manenberg as well as the Anglican Manenberg. I did not travel alone: my ten-year-old son Aran came presence. to share in a most extraordinary experience. The Parish Church of the Reconciliation, Manenberg was built in The reasons for the visit were many and various. I had been advised the early 1970s. The first Anglicans to be forcibly moved to the area that as an ordinand it would be extremely valuable to gain met and worshipped together in a local community centre, and built experience of the wider Anglican Communion, and of Anglican the church once they had raised sufficient funds. There is a now a worship in the context of a different culture. Whilst studying at full-time rector, a self-supporting assistant , and a large team of Westcott, I have been able to develop a particular interest in lay ministers. It is a busy church, with around 300 present for the worship and liturgy, and hoped that by visiting different churches in one 8am Sunday morning service and many weekday groups and and around Cape Town I would gain insights and experiences which activities. could further my thinking on the contextualisation and accessibility The liturgy was in English, although for many people (especially the of liturgical worship. elderly) Afrikaans is their first language, and an Afrikaans translation Cape Town was not a random choice of destination as my sending of the Anglican Prayer Book is available. The rector commented parish of Holy Trinity, Millhouses in Sheffield has had a link with that the Afrikaans translation is experienced as being very formal the Parish of Reconciliation Manenberg since 2008, and I had been because it is quite different from Cape Flats ‘slang’ that people use a member of the Link Committee who organised and hosted a visit every day. of four of their parishioners in the autumn of 2010. On our arrival, I was fortunate to also attend services at four other churches during we were greeted with a level of hospitality that was far beyond my my stay, including St George’s Cathedral. As with my experience of expectations. A full itinerary for our visit had been prepared, and we Cape Town in general, there was a sense of Anglican worship here were given ample opportunities to visit popular tourist destinations being very familiar, and yet never the same: but the ‘differences’ as well as observing and taking part in local parish life. varied from church to church.

For the first ten days we stayed with the assistant priest, Fr Anthony I was also able to meet with local contacts: Fr Terry Lester was Williams and his wife Vanessa. As an ordinand it was helpful to gain helpful in encouraging me to think more deeply about the insights into the life of the parish from a priest’s perspective as well significance of the inclusive nature of the Eucharist in a broken and as sharing in the life of the community. During the second week we divided country: and in particular, on the sharing of a common cup lived with the hospitable Allen family, closer to Manenberg itself. within the broken body of the Church itself, a body profoundly From there we were taken out by other members of the Link affected by inequality and disease. From cathedral to township, the committee to more places of interest, and to meet with other clergy Eucharist serves as a very deep symbol of unity and connectedness. in the area.

The township of Manenberg is on the Cape Flats, several miles from central Cape Town and has a population of around 70,000. Central Manenberg is now an area of great social deprivation, with high levels of unemployment, crime and disease. The basic breeze block accommodation was built to house people designated as ‘coloured’ who were forcibly removed from their homes in more desirable areas of the city under the Group Areas Acts of the 1960s and early 1970s. Several people of my own age (mid-40s) spoke of their family’s evictions, events about which I had read and heard, but had not previously been able to connect with in any personal way: they spoke with regret and sadness but without apparent bitterness, Final service at Reconciliation Manenberg with Fr Anthony Williams and members which I found deeply moving. of Link Committee

17 HIGHLIGHTS OF THE YEAR

Our very presence in the community, and In response, he observed that simply ‘being there’ is what a particularly that I had asked to stay in the priest does and therefore, as an ordinand, it was what I should area rather than in a hotel elsewhere, be learning. And so it seemed: that our presence was indeed seemed to be a source of general ‘enough’. conversation: we were interviewed by None of this would have been possible without the generosity the local newspaper and an article was of my funding sources here in the UK: The Mission Trust Fund, published which led to us being the Elland Society, US and the Rt Revd Steven Croft, Bishop recognised and welcomed in the street of Sheffield. To them all, and to the people of Reconciliation by non-churchgoers. In a conversation Manenberg, we owe a great debt of gratitude. with the , I expressed my feelings of inadequacy in response Sarah Colver to the overwhelming generosity that Curate, The Benefice of Aston-cum-Aughton, we were receiving during our stay. Swallownest and Ulley, Sheffield diocese

The Parish Church of the Reconciliation, Manenberg

Maneberg, close to the church

18 HIGHLIGHTS OFOF THETHE YEAR YEAR

Seminar on ministry in a multifaith context Wittenberg Exchange

In early July this year the second Westcott-Wittenberg exchange with regard to the dialogue between Islam, Judaism and Christianity, took place. Eight ordinands and staff from the Lutheran led by Dr Ed Kessler, Executive Director of the Woolf Institute in Predigerseminar college in Wittenberg arrived at Westcott and Cambridge, Dr Atif Imtiaz, Academic Director of the Cambridge stayed in Cambridge for four days. They were primarily hosted by Muslim College and Martin Seeley. We departed for Wittenberg the five ordinands from Westcott who travelled back to Wittenberg following day. with them. The aim of the exchange was to find out more about On our first day in Wittenberg, we had a seminar with one of the each other’s methods of training for ministry, as well as learning staff of the Predigerseminar about German homiletics. We also went more about each other’s denominations and pastoral context. This to an organ recital in one of the Lutheran churches in Wittenberg, was most certainly achieved, with much enjoyment along the way. and were kindly invited to a barbecue at a member of staff’s house in Whilst in Cambridge, we had frequent conversations with our the evening. On our second day we visited Leipzig and had a Lutheran friends about the differences between our denominations guided tour from one of our Lutheran brothers. We learnt a lot and practices, and it was fascinating to hear their impressions of the about the history of the city, and the history of East Germany from Anglican church. We began their visit with a tour of Cambridge, a museum which looked at this in particular. Our Leipzig visit with particular reference to the reformation history of the city. The finished with a seminar in a Leipzig church with its minister, who next day we visited Ely, and had a guided tour of the cathedral, and talked to us about his context in an East German city and how he we finished the day back in Cambridge with Evensong. This service saw his ministry in relation to that. was sung by the choirs of St. John’s College and King’s College, On Sunday, we went to a service in the famous church where Luther which was very beautiful, and led to many conversations about the posted his ninety-five theses, and visited the Luther museum in the BCP, worship versus performance and congregational participation. afternoon, which was fascinating. We also experienced German Throughout their visit in Cambridge we said the offices together, Evensong, which was beautiful. On our last day, we had a seminar and one of our Lutheran friends remarked that he was struck by how about models of ministry, and visited the Melanchthonhaus prayerful we are, and how prayer seemed to be the foundation of museum. We Westcottians were not very familiar with our formation and the focus of our worship, whereas he felt that Melanchthon, but one of the Lutherans told us that he was probably Lutheran worship was focussed on the sermon. So much so, that more important to the reformation than Luther. Afterwards we all instead of saying ‘We are going to church’, they would say ‘We are met together for one last time, before departing. We were sad to going to the sermon’. That was a particularly illuminating insight. leave as it was a wonderful experience, and we learnt a lot not only about the Lutheran Church, but also about our own Anglican On the third day of the visit, the group visited the Parker Library at identity as well. Corpus Christi College, and our Lutheran friends were very excited to see and touch some of Luther’s documents. In the afternoon we Tanya Hockley had a seminar about the multi-faith context of England, especially

19 HIGHLIGHTS OF THE YEAR

A Family in India After our month in Bangalore we flew to Delhi and travelled around Rajasthan, visiting Hindu and Sufi Muslim pilgrimage sites, shrines, While Westcott House was in the midst of summer holiday in temples and mosques. Pilgrims were travelling long distances to 2012, we found ourselves in the midst of another theological pray at one of the few Brahma temples (Pushkar) or to pray at the college in South India, in full swing. Helen, my wife, Iris, our tomb of their Saint (Ajmer). We learned about mystical Islam at the daughter (two years old), and I lived alongside the ordinands of Sufi shrines. It was fascinating to see how communities worked the United Theological College for a month. together to manage pilgrimage sites and reach out to the many poor pilgrims and locals. Seeing the diversity of faiths living alongside The United Theological College (UTC), founded in 1910, is the each other was an inspiration, challenging me to think again how first ecumenical college of its kind in the world; UTC continues to Christians, as the largest faith group in the UK, welcome those have Christians from Mar Thoma, Syrian Orthodox, the Church of from other faith groups. South India, Lutheran, Baptist and Pentecostal churches studying and praying together as they prepare for ministry within their own One of the motivations for our travel was to explore how different church traditions. It has a reputation for quality academic faith communities respond to hunger. We found numerous examples theological education, drawing students from across the country and of Hindus, Muslims and Sikhs sharing food with the hungry. The has a particular focus on the development of social and justice Hare Krishna temple in Bangalore have challenged themselves to issues, Indian feminism and Dalit theology. ensure nobody within five miles of the temple is hungry. At Sufi shrines the communities feed thousands of hungry people on a daily We lived in an onsite conference centre and joined in weekly basis. These experiences have raised many questions and thoughts community worship, various fellowship meetings and in Morning as I consider how the Church in the UK responds to increased Prayer during the week. Services were led mostly by students and poverty in our own country. were ecumenical and progressive in nature. The worship was often developed around justice issues within different parts of India, We are very grateful to the Teape Trust, US (formerly known as giving us insight into issues across this large and diverse country. USPG), the Henry Martyn Trust, Trinity Hall and Trinity Hall The UTC has a tradition of using Bhajans, developed from Hindu Chapel for helping to support our travel. and Buddhist chants, as part of their daily morning prayers. Robin Sims-Williams Between us, Helen and I attended lectures on Indian Christian Curate, St John’s Hyde Park, London Theology, Gospel and Culture, the History of Christianity in India, Feminist theology and Dalit theology. Through these we gained insight into the way Indian culture has influenced Christianity and how Christianity has influenced the Indic faiths. As well as making friends with the children of students and staff while playing on site, Iris spent two weeks in the onsite nursery with Helen.

During our time in Bangalore, I was able to visit a number of UTC placement churches and charities. These included an extraordinary orphanage, which was created when a Baptist minister decided to extent her motherhood to the forgotten children living near her church. We also visited her church, which opened daily for slum children to do homework and be fed.

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Good Friday walk of witness 2013

Little Gidding a road which ends in little more than a dirt track and a farmer’s gate and one has reached Little Gidding and its secluded chapel. In this If you came this way, ‘wilderness’, in the chapel, the sense of this being a long-standing Taking any route, starting from anywhere, place of prayer is palpable. The history of voices raised in prayer At any time or at any season, and worship in this place has not been without its ups and downs It would always be the same: you would have to put off ever since Nicholas Ferrar and his extended family began their Sense and notion. You are not here to verify, communal life dedicated to God there in 1626 (the first new Instruct yourself, or inform curiosity community like this after the Reformation). Whilst there is no Or carry report. You are here to kneel community there now, daily prayer is still offered in the chapel and Where prayer has been valid. And prayer is more may form part of the pattern of life at Little Gidding for visitors and Than an order of words, the conscious occupation guests, as it did for me. Of the praying mind, or the sound of the voice praying. It was against this backdrop that I began my time living at Little And what the dead had no speech for, when living, Gidding. As with all our experiences of service to God, my day-to- They can tell you, being dead: the communication day life stretched from the profane to the spiritual. From meeting Of the dead is tongued with fire beyond the language of the living. and greeting guests, preparing meals, cleaning, furniture moving Here, the intersection of the timeless moment and decorating, to engaging with groups who were coming for Is England and nowhere. Never and always. study days or retreats, to reflecting on the themes of pilgrimage and An excerpt from Little Gidding by T. S. Eliot retreat in the context of Little Gidding for the Council of Reference for the Little Gidding Trust (whose object is ‘furthering the advancement of religion particularly by pilgrimages to the church at Most people, on their first visit to Little Gidding, are caught by the Little Gidding’). In the surrounding parishes I was free to engage feeling that T. S. Eliot had when he visited it during May 1936, with the excellent children’s work being undertaken and to get expressed most powerfully in his poem of the same name from the engaged with their Lenten preparation and Holy Week. Four Quartets. I too was captured by this same sense when I drove to Little Gidding for the first time to meet Wendy and Paul Skirrow, Amongst all of this busyness, the concept of travelling into the the wardens of Ferrar House (the retreat centre based at Little wilderness to find and reconnect with God – the wilderness as a Gidding), and Mary Jepp, the local parish priest, in order to beat place of renewal of relationship (as it is, for instance, in Hosea) – out the details of the placement I would have there for the months kept reoccurring and growing in my thoughts and prayers. This can of February and March this past year. be a purely spiritual journey, but sometimes a physical journey can help set us on the right path. I would like to finish by commending Little Gidding is, in a great sense, an ordinary place, which could Little Gidding as such a place to you, and hope that you too have be anywhere in England. Its gentle rolling hills are picturesque, but the opportunity to travel there and ‘kneel where prayer has been of no outstanding beauty. Yet, as one leaves the motorway from valid’. Cambridge and drives through a succession of smaller and smaller villages and more and more windy roads, a sense of remoteness and Berkeley Zych of entering into a wilderness increases. Until finally, one turns down Curate, Grimshoe Benefice, Ely Diocese

21 HIGHLIGHTS OF THE YEAR Prayer Groups

Three distinct prayers groups have been meeting at Westcott during this past year. Here we learn from the group leaders about the different styles of prayer which they have embraced and how these traditions have enriched the prayer lives of those who have participated.

Rosary Group Saying the Holy Rosary is a personal devotion normally said on Hail Mary, full of grace, one’s own. This group was recently restarted by an ordinand keen to help people to learn more about the devotion and for the the Lord is with thee; devotion to form a part of people’s every day discipline. We meet blessed art thou among once or twice a week and say the Rosary together, sometimes offering the Rosary for a particular prayer intention. Several women and blessed is the people in the group take it in turns to lead the devotion and we fruit of thy womb, Jesus. finish by singing the Salve Regina. Holy Mary Mother of God, We have developed a service sheet which explains how to follow the rosary beads while praying. The service sheet was written to pray for us sinners now help those new to the devotion or just curious about saying the and at the hour of our death. Rosary. Quite a few ordinands have taken copies away to be able to say the Rosary in private. Because we usually say the Rosary on only a couple of days a week we alternate between all the Mysteries (normally said on set days). The Mysteries are Glorious, Joyful, Sorrowful and Light Mysteries and they each consist of five different sets of Bible readings. Alongside of the Mysteries we sometimes use images relating to each bible reading to help with our meditation whilst repeating the Hail Mary.

The group is mainly made up of ordinands that come from a tradition that are used to saying the Hail Mary. However for a few ordinands this is a new devotion and they have come along to find out more about the tradition, and for some the devotion has become an important part of their spiritual discipline and they have enjoyed leading the devotion.

It is a wonderful meditation that takes place in the quiet of the chapel with an icon of Mary holding and pointing towards Jesus lit by a blue votive candle:

Elizabeth Burke Curate, Roborough Team Ministry, Exeter diocese

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Lectio Divina Ignatian Prayer Group

For the last few years we have had Lectio Divina groups meeting A number of ordinands at Westcott find the traditions of prayer regularly at Westcott. Lectio Divina is a way of prayerfully originating with Ignatius of Loyola (1491-1556) influential in engaging with scripture which is usually done alone, forming the their discernment of vocation and central to their continuing basis for personal prayer. However, more recently groups of formation. It seemed good to make space to share this with each Christians have also met together to pray in this way. Lectio is a other. Ignatius’ teaching on prayer emerged out of reflection on very ancient practice and is based on the belief that God is his own deep conversion experience, and years of personally present and communicates with us as we read scripture. When guiding others in prayer. He is most associated with a style of we engage in group Lectio we hear God speaking to us through imaginative contemplation in which the person praying enters the texts we read but also through other members of the group. imaginatively into a Gospel or biblical account, but it is the practice known as the “examen” which he commends as essential There are three basic steps involved in group Lectio. A short passage to his first companions no matter how busy they are, so we chose of scripture is read by the person leading the session who then this as the focus of the group’s prayer. invites somebody else to read the same passage (Lectio). When the reading has finished the leader suggests that members of the group In this form of prayer the events of the day (or a set period of time) sit in silence for at least five minutes pondering the question ‘What are reviewed seeking God’s light, so as to see where we were close is God saying to me today through this passage of scripture?’ to God and where more distant throughout the day – to be moved (Meditatio). There is then an to gratitude and love and so as to seek forgiveness and healing. We invitation to share briefly still ourselves in the presence of the God who loves us and then what has been received. The the prayer has five steps: recalling things we are immediately passage is read again and this grateful for; asking God to be with us and show us what we need to time the members of the see as we review the day; slowly recalling the day noting how we group are invited to consider felt, where we felt alive and close to God, or drained and distant their response to God as a from God; asking forgiveness and healing for those things that result of what they feel God have obscured God’s presence, and then speaking to God as one has said to them (Oratio). would to a close friend about the grace needed for the coming day. After a period of time there is This is a daily personal practice for many of us but in the group we an invitation to share these have had the opportunity to hear from each other about the responses and the session significance of each step (we’ve had a discussion of one each week) ends with the Grace or and then one of us leads the group in a guided “examen” talking us the Gloria. through each step with helpful prompts. Then there is an optional Meeting together to engage in group Lectio enables ordinands to time of sharing what we find ourselves grateful for. learn a practice which can enhance their own personal prayer time “Finding God in all things” is a characteristic of the Ignatian and relationship with God. We take it in turns to lead the sessions tradition. I think our time of prayer together is helping us find a and so it also equips them with the skill to lead such prayer groups relaxed attentiveness to God’s presence in daily life, remembering as they go out into parish ministry. we are held in the gaze of the God who smiles at us. To read more about Lectio Divina please see an excellent article by Fr Samantha Stayte Luke Dysinger OSB at www.osb.org/lectio/about.html Curate, St Michael and All Angels Summertown, Oxford diocese The Revd Lindsay Yates Chaplain

23 THEOLOGICAL CONVERSATIONS Theological Conversations

We are extremely grateful to the Revd Dr John Hughes for providing this transcript of the talk which he gave at the annual Garden Party at Westcott House on Tuesday 18 June 2013. John is Dean of Chapel, and Chaplain, at Jesus College, Cambridge.

John speaking in Chapel at the Garden Party

From Westcott to Williams with CST, the Church of England’s social thought is difficult to collect together in one handy volume. We have a more ‘dispersed Sacramental Socialism and the Renewal magisterium’, consisting not just of Synodical reports and of Anglican Social Thought Episcopal statements, but also the writings of theologians and others interested in these questions, as well as the more latent social thought implicit in our practices, including our liturgies The Contemporary Situation but also the work of various Christian charities such as Christian Aid, the Children’s Society, the Mother’s Union, the Church The effects of the economic and financial crises of 2009 and Urban Fund, and so on. following have led to a renewal of interest in social questions within the life of the Church of England, and also an increased The Temple Tradition and Its Critics demand in the wider society for the Church to speak out on these questions, as seen most vividly in the Occupy protests If people do have any idea of Anglican Social Thought, what they outside St Paul’s and other churches nationally. This situation, usually mean is the ‘Temple tradition’ which, taking its inspiration combined with the remarkable success of the Roman Catholic from Archbishop William Temple (1881-1944), dominated the Church in Britain in making known the resources of Catholic style of the official output of central Church bodies thinking about Social Teaching (CST) to the wider society (see especially former social questions for much of the latter half of the twentieth century. Westcott tutor Anna Rowland’s participation in a recent Radio 4 Temple’s famous book Christianity and the Social Order was seen as a programme on this theme) has led the Church of England to ask model of Christian engagement with political questions, offering a what resources we have to inform these discussions. By contrast blue-print for the post-war reconstruction of Britain. The William

24 THEOLOGICAL CONVERSATIONS

Temple foundation in Manchester with Ronald Preston and then ‘mission and public affairs’ at Church House) who brings together John Atherton saw itself as continuing this approach, which was elements of both traditions. This more recent strand of Anglican also represented by various bishops including John Habgood and Social Thought tends therefore to be more theological and more Richard Harries. Peter Sedgwick, who could also be placed within ecclesial than much of the Temple tradition, building on this tradition, spoke of its ‘liberal conservatism’ and it was certainly Hauerwas’s MacIntyrean claim that the ‘Church is a social ethic’ characterised by a basically liberal (Kantian-Weberian) approach to because it is a ‘community of virtues’. It tends therefore to be less modernity, combined with a very establishment style, which consensual and at least potentially more radical and counter- presumed the Church could still expect to speak for and to the cultural, although as Luke Bretherton’s involvement with London whole of British society. This led to what some have referred to as Citizens has shown, it is quite capable of being open to more its ‘Royal Commission’ method, which involved the production of ad hoc collaborations with those of other faiths and none. These reports of recommendations addressed directly to the government more recent theologians tend also to be less concerned with simply of the day. The theological undergirding of this method was a addressing the nation state, and just as much with addressing local strange hybrid of Catholic natural law ethics and Niebuhrian and global concerns. In a typically post-liberal way, they are often ‘Christian realism’ to generate ‘middle axioms’ by which Christian interested particularly in civil society, that range of forms of life beliefs could supposedly be translated into a more universal idiom that fall between the state and the individual. for the wider society. From the 1980s onwards the philosophical Rowan Williams: a New ‘Temple’ basis of this tradition came under considerable attack from prominent ‘post-liberal’ Christian philosophers and theologians, Just as Temple became an iconic figure for the earlier tradition, so such as Alasdair MacIntyre and Stanley Hauerwas, for being too for similar reasons Rowan Williams is an important representative optimistic about the possibility of rational social consensus. For of this more recent strand of Anglican Social Thought, not least many, the Temple tradition now began to look variously too statist because his time as brought this (too ‘Constantinian’ for the early Hauerwas), too secular and thinking out of the academy and into the centre of the life of the insufficiently theological (too ‘liberal’ for MacIntyre). At the same Church and wider public debate. Williams’s own background time the changing nature of British society meant that the Temple includes his involvement with Anglo-Catholic socialist groups in approach to social problems began to seem rather ‘top-down’ and the 1970s and ‘80s, such as the Jubilee group that stood in old-fashioned in the face of more aggressive forms of secularism succession to the pre-war Christendom group (with which Temple and increased religious diversity. had also been involved, showing how he is not reducible to the tradition which has claimed him). Williams was also influenced Beyond Temple: The Recent Renewal of Anglican philosophically by Gillian Rose’s Hegelian critique of Kantian Social Thought liberalism and theologically by ecumenical figures such as Barth, de Does this crisis mark the end of Anglican Social Thought? I believe Lubac, von Balthasar, Lossky, and Bulgakov, who were important not. In the past twenty years there has been a significant renewal of for the post-liberals. Closer to home, he was also affected by the social and political thinking amongst Anglicans, initially primarily Augustinian social pluralism of John Neville Figgis CR. In within the academy from political theologians and social ethicists, Williams’s recent book Faith in the Public Square, a collection of his particularly John Milbank (a former student at Westcott House), public speeches and lectures from his time as Archbishop, we can Graham Ward (another Westcottian, now Regius Professor at see some of the features which have characterised the recent Oxford), Sam Wells (recently appointed Vicar of St Martin in the renewal of Anglican Social Thought: First a critique of more recent Fields) and Luke Bretherton (formerly at King’s London), but now forms of aggressive, ‘programmatic’ secularism and a sense that faith spilling out into the wider life of the Church. This renewal has not should be able to speak in its own terms in the public square and been so self-consciously Anglican, but it can be seen to be that this is essential to its flourishing. Secondly, a ‘pluralist’ account distinctively such, even if it is also more ecumenical (especially in of the state as a ‘community of communities’, with a corresponding its engagement with CST). As this renewal was significantly interest in the questions of civil society and associationalism. influenced by the critiques of Enlightenment liberalism such as Thirdly, a ‘sacramental’ view of the material world, which leads him those of MacIntyre and Hauerwas, it did not initially receive a very to ask a number of questions concerning the global economy and favourable reception from representatives of the Temple tradition, whether we need to replace the ‘fantasy of unlimited material (often being accused of being ‘sectarian’) but more recently we can growth’, with ‘a sober and realistic scaling down of our see a move beyond some of these oppositions, as is signalled in the consumption and pollution’, in order to embody solidarity with the work of Malcolm Brown (another Westcottian, now in charge of poorest and most vulnerable

25 THEOLOGICAL CONVERSATIONS

Returning to Earlier Strands of Christian Social Thought: capital has a ‘social destiny’, they are ordered to the common good Brooke Foss Westcott rather than private use, so that ‘every discovery affecting man’s well-being is the property of the race and not of the finder’. This In important ways this recent renewal of Anglican Social Thought was for him an ethical imperative: ‘as we live by others we can find can be seen as not just a completely novel departure, but a return no rest till we live for others’. to an earlier pre-War strand which was more theological and ecclesial, more ethical rather than political in a narrow sense, more Westcott was of course a product of his age with all its limitations associationalist in its interest in civil society than simply statist, (as we can see in his rather naïve account of the British Empire at often more sacramental, and at times more politically radical. times), yet the recent renewal of Anglican Social Thought has We can find some of these elements in the work of Brooke Foss significant parallels with some aspects of his approach to social Westcott himself, whose social vision continues to shape the House issues. As we think through questions of globalisation, trade justice that bears his name. Westcott was typical of what in the late and development, food security, the protection of the environment, nineteenth century was called a ‘Christian Socialist’. This tradition the regulation of international finance and taxation, more was much mocked in the mid-twentieth century by Marxists and responsible forms of corporate governance, and so on today, we Fabians alike for being moralising and romantic, but perhaps in the may well find useful resources in this tradition of Sacramental light of the failure of certain models of state socialism in 1989 and Socialism. free-market capitalism in 2009 there is now an increasing sense that neither the market nor the state can solve all social problems (as Revd Dr John Hughes CST has always insisted) and a renewed interest in more ethical Dean of Chapel, and Chaplain, at Jesus College, Cambridge and religious forms of social thought. Westcott’s approach can certainly sound patrician at times, but through his time at Westminster and Durham he had considerable opportunity to engage with social questions, founding the Christian Social Union with Gore and Scott Holland in 1889 (whose methods were closer to the ‘Royal Commission’ approach of the Temple tradition) and famously mediating in the Durham coal-miners’ strike of 1892. Westcott’s theology was very much influenced by the ‘Christian socialism’ of F. D. Maurice, which developed a Platonic, organic, incarnational, sacramental account of social solidarity against contemporary individualism. ‘The Gospel of Christ the Word Incarnate’ he wrote, ‘declares with a pathetic and irresistible power the unity of mankind, so that we cannot for one moment separate ourselves from any who share with us that nature which He has taken to Himself.’ For Westcott, the Kingdom of God means the ‘establishment of a Divine Society’ on earth, and the Church is (in a phrase which anticipates the Second Vatican Council) ‘the realisation of the brotherhood of man’, so that ‘social work is indeed of the essence of the gospel’. Westcott had sympathy for progress and social reform, but did not align himself with one particular party. By socialism he meant ‘the opposite of individualism’, insisting that its method ‘is co-operation, the method of individualism is competition’. For Westcott, similar to CST, social transformation is both structural and personal. He looked for ‘such an organisation of life as shall secure for every one the most complete development of his powers’, while also insisting that ‘I can see no enduring hope for men in any change of circumstances effected from without’. In more radical moments, Brooke Foss Westcott recalling ancient Christian teaching, he argued that all labour and

26 THEOLOGICAL CONVERSATIONS

Living and Learning in the Federation: the parameters of engagement before being in positions of Students in Conversation responsibility and authority in future ministry. (CM) Learning together helps us to see where we fit in our own On 16 April 2013 Westcott House, on behalf of the Cambridge tradition, and challenges us to know what we think. Together we go Theological Federation, hosted a group of university vice- over the ground that has been trodden before us and we take on our chancellors from Catholic universities from around the world – traditions views. We cannot help but have an understanding of the from places as far afield as Italy, Rwanda, Brazil, Canada, Haiti, views of other traditions that is real, concrete and respectful because Indonesia and Lebanon. They were participating in a leadership we sit with and are taught by people who hold those views. development programme, and came to Cambridge to learn about (RS) Tutors model ecumenical learning through their teaching, and the Federation’s process of strategic planning, and about teaching it can be inspiring. For me, the Church and Sacraments course is a and learning in an ecumenical context. To help them on this case in point; taught by a Roman Catholic with a Reformed second topic we asked two second year students, Catherine theologian from the United Reformed Church. The concreteness of Martindale (CM), from the Margaret Beaufort Institute of simply knowing more than you did before about the body of Christ Theology, the Roman Catholic member of the Federation, and cannot be underestimated and having this mix in our teaching Richard Springer (RS) from Westcott, to talk about their hugely aids that process. experience of being students in the Federation. This is some of what they said. (CM) Myths are dispelled. For example, in the theology of the 1. Learning Eucharist, we are much closer in our understanding than I had initially thought. (CM) For us the key thing about learning together is that it creates (RS) However, we represent our traditions as learners together, not an attitude of ecumenism, in that we learn to be sensitive, and to experts. Being taught about the dangers of lazy language, and using take care regarding the terms we use. It is not that there is no room words appropriately helps to engender openness to others who are for jokes, it’s just that they are, for example, with my Anglican similarly working hard to articulate their theological and ecclesial brothers and sisters, rather than about them. positions. Increased knowledge coupled with the wisdom necessary (RS) This attitudinal approach is important as it is clear to us that for helpful engagement deepens our understanding of our own we are not here to learn about ecumenism per se, but rather that we traditions. Avoiding assumptions and doing the work of knowing develop the ongoing commitment to work on it personally and more than you did before are vital tools for productive internal publicly in the ministries we move to in the future. We are debate and education. challenged by the views of others. Whilst learning together is (CM) We also have learning experiences that come about because admirable, it is not an easy option. Dealing with the challenges of of the vision of the Federation, for example the visit of Cardinal very diverse views in a learning environment helps us understand Koch and the Chief Rabbi both talking to us about Trust.

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2. Worship (RS) Relationships are important. Knowing the stories rather than just the headlines takes effort. Building a hinterland of (CM) Worship together in the Federation is every two weeks in understanding about each other helps me value the other more term time. We get together either to experience another tradition’s deeply, and makes me more realistic about the partiality as well as way of worshipping God, or we work together, as in the case of the the benefits of my own tradition. Student Forum service at the start of the Lent term this year with its focus on social justice. We have experienced Eucharist in an (CM) My experience has been one of developing lasting friendships Orthodox tradition and evangelical tradition for example. This with invitations to etc. Once those friendships are made challenges us since of course as Catholics, communion in another it is much more difficult to talk of ‘The Anglicans’ or ‘The tradition is not open to us. So we cannot hide here from the reality Methodists’. For me it does really become, ‘our Anglican brothers of issues of disunity among Christians. Similarly, some of our friends and sisters’ and ‘our Methodist brothers and sisters’. We learn that from the evangelical traditions find the treatment of Scripture in we all have diversity within our traditions and struggle to come to some services difficult to manage. So we face the very real challenge terms with this tension within and between our traditions. of working together, listening to each other and developing an (RS) We are learning to hold this diversity not just ecumenically attitude of reconciliation, where understanding is not the same as within the Christian traditions but across all sorts of necessary agreeing. relationships in our future ministries. In the Parish where I am going (RS) The experience here is not just an ecumenical one. Westcott is there will be more theological commonality on some issues with the a diverse community. And differences about what constitutes local Mosque than some of the local churches! This breadth of healthy worship range just as much internally as they do across the friendship ought always to be possible. Federation. What it has drawn out in me is an increased sense that I And finally hold within me a range of responses to different worship styles… nothing is all bad, or all good, though I will hold preferences. (RS) A huge benefit is learning how to disagree, not because there is a seminar on the subject, but because real relationships form and (CM) Being led by our classmates and lecturers in prayer is an require such a commitment if they are to function and last. Learning important and grounding experience. Also it is a great privilege to how to disagree with well-chosen language and grace is vital to the lead prayer in a group of Christians from such diverse traditions. kind of Christian apologetics I want to be part of. Our worship together is a strong witness. (CM) I can’t say that the experience of learning ecumenically is 3. Friendship easy. Holding in tension the different ideas we hear does result in (CM) Coffee breaks and small group discussions in class offer us the frustration and the occasional poorly judged release of steam. But chance to really get to know each other. To study as a mature these are formative experiences and in my opinion the risk is out- student can have its own challenges, but the friendships that we weighed by the benefit of developing confident Christian leaders make in the classes can really help us to meet those challenges. For who do not shy away from ecumenical and interfaith engagement in me one of the challenges is having part-time work to meet my living a world which is very much in need of such work at local, national costs. For my colleagues it is often juggling study, family, and and global levels. placements.

Martin addresses the University Vice-Chancellors

28 THEOLOGICAL CONVERSATIONS Chaplaincy

In this section of the Review we turn our attention to the role of chaplaincy, and highlight the work of five Westcott alumni in a variety of chaplaincy roles. We are extremely grateful to the Revd Dr John Caperon for providing this extract from his recent research. John is based at OxCEPT, the Oxford Centre for Ecclesiology and Practical Theology, where he is Visiting Scholar.

‘Ministry where people are’: a view of had always been rooted in territorial realities: chaplaincy … the Church’s mission has never simply moved between the local community and the local parish as its beginning and its end … A drive around England exposes this country’s religious heritage: besides the territorial basis there have always been other sociological facts forming the natural foundation for Christian communities, for church buildings are everywhere. The parish system, mostly ‘a church’ and its apostolate. (Rahner, 1963 p.58). developed by the time of the Norman conquest and now well over a thousand years old, has not only made its mark on the Rahner’s ‘other sociological facts’ cover the complexities of human English landscape but has also shaped communities and political associational patterns, since the parish, once the locus of birth, representation: the ground level of rural politics remains the work and death, no longer shapes our whole lives. Instead, we (civil) parish council. More subtly, perhaps, but powerfully, it has form, and relate in, a myriad of associations for all kinds of also shaped the way both Church and people think about purposes: for work, health, leisure, wellbeing and so on. ministry. At root, ministry is widely felt to be about places – The range of purposeful, associational communities we inhabit is parishes – each of which has its own priest or minister, its ‘vicar’. considerable. Schools, colleges, hospitals, military units, prisons, Now vicars have often been factories, offices, care homes, even shopping centres: all these fictionalised as gentle figures of associational communities shape our lives and for many form the fun – Dawn French in ‘The locus of their most significant living. It is in these ‘places’ rather Vicar of Dibley’ is the classic than in the traditional parish that much of people’s living is done; instance – but a more realistic and it is in these contexts – the contexts where people are – that take on the role emerged with chaplaincy ministry flourishes, often apparently unnoticed by the Tom Hollander’s ‘Rev’, a priest institutional Church. It is, perhaps, no accident that the word of painful honesty and evident ‘parochial’ has acquired the sense of ‘narrow, restricted, of limited human weaknesses ministering vision’. in a bleak, inner-city context. Fascinatingly, recent discussion in the Anglican context of what and Both Dibley and St Saviour in where ‘church’ is has failed substantially to grasp the heritage, the Marshes, though, despite significance or potential of chaplaincy. Mission-shaped Church John Caperon their contrasting geographical (Cray, 2004), for instance, a report which has had considerable and social locations, are impact, presents a vision of an inherited parochial pattern being parishes. The shape of ministry ‘as seen on TV’ is essentially complemented in a ‘mixed economy’ by ‘fresh expressions’ of parochial; the core role that of vicar. It’s arguable, too, that church, located in (some of) the places where people in our ministerial training is built on the same assumptions. The message networked, social context actually are. Hence the notions of ‘café is scarcely subliminal on the current Church of England website, church’, ‘cell church’, ‘seeker church’, and ‘network-focused with its strap line ‘A Christian presence in every community’. churches’ (Cray, 2004 Chapter 4). What is curious is that the book Ministry is about parishes and vicars. recognises the key, current social parameters but somehow manages

So how does chaplaincy relate to this hegemonic, inherited pattern to ignore chaplaincy entirely, the term not even featuring in its of parish and vicar? Karl Rahner provides probably the most index. developed argument for the significance of chaplaincy as a distinct Yet the fact is that chaplaincy ministry – ministry where people are form of ministry in his Mission and Grace (Rahner, 1963). Reflecting – is a well-established, strong and growing feature of the Church of on the ‘passing of the local community’, Rahner asserts both the England’s ministerial economy, although the figures for ordained traditional and contemporary legitimacy of chaplaincy (or ‘place of ministers engaged in chaplaincy are – oddly – not yet available. work’ ministry) against the assumption that the Church’s activity The first clear recognition of chaplaincy’s Anglican significance was

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Giles Legood’s Chaplaincy: the Church’s Sector Ministries (Legood, 1999). research has suggested that some working as healthcare Legood presented a helpful overview of chaplaincy, with may simply be ‘refugees’ from parochial ministry and from the contributions from a range of individual chaplains and a notably culture of the institutional Church (Hancocks et al., 2008). positive theological valuation from Paul Avis (Avis, 1999). The less The community theologian Ann Morisy has also offered a helpful aspect of the book was Legood’s adoption of the then distinctive understanding of chaplaincy. In her Journeying Out: A New official term ‘sector ministry’. This may regrettably have reinforced Approach to Christian Mission (Morisy, 2004) Morisy offers a view of the woeful notion that chaplaincy concerns itself with small ministry as working within and yet venturing beyond the limited segments of life – ‘sectors’ – rather than with the whole lives of religious understanding of the unchurched person. The task, she people in the contexts where they actually are. says, is essentially one of awakening: helping people to see beyond More recently, the sheer diversity of chaplaincy ministry has been the daily round of worldly commitment, to awaken in them a sense well illustrated in Being a Chaplain (Threlfall-Holmes and Newett, of their eternal origin and destiny. 2011), where again the personal stories of chaplains provide an For Morisy, chaplaincy is about ‘opening the conversation of Spirit’ illuminating insight into this ministry. A note of suppressed with those who do not share the Church’s symbolic understandings indignation runs through the book and surfaces in the conclusion, of faith, and who do not have access to the ‘high, symbolic where Threlfall-Holmes comments that: repertoire’ that links us to the transcendent (Morisy, 2006 p.152). … many chaplains report that once they take a chaplaincy job they The chaplain must be able to move from the language and find they are perceived to have marginalised themselves, placed symbolism of faith to the everyday; she ‘works at the level of the themselves outside the boundaries of the parish system of the Church. Anecdotally one often hears about the Church refusing to select for imagination’, to help people see beyond the routine and discover those who make the mistake of openly acknowledging that that ‘within our ordinary experiences there are rumours of angels they feel called to chaplaincy rather than to parish work…. and traces of ultimacy’ (Morisy, 2006 p.153). This is a clear and (Threlfall-Holmes and Newett, 2011 p.138) compelling view of the ministry of chaplaincy. It is as if this ministry, often described positively as ‘liminal’, being A third, distinctive voice on chaplaincy is that of Paul Ballard. For ‘on the threshold’, is too often seen as ‘marginal’ in a negative sense: Ballard, chaplaincy is crucially ‘… not an aberration of ministry but of only marginal interest to a parochially-rooted Church. an attempt to express the relevance of the gospel to every facet of A number of theologians, however, have recently offered life … it is characterised precisely by entering into and working understandings of chaplaincy which underline its particular with social structures’ (Ballard, 2009 pp.19,20). Ballard identifies the appropriateness to the age and society in which we currently live. chaplain’s primary context as the world rather than the Church, Together, they offer something of a challenge to the received view whereas the parish minister works mainly in, with and for the of chaplaincy’s marginality. The pastoral and practical theologian structures of the Church. The distinctiveness of chaplaincy lies in Stephen Pattison has championed a view of the heart of ministry its situation within the structures of the wider society, a situation being pastoral care: comparable to that of the ‘embedded’ journalist:

… that activity, undertaken especially by representative Christian To be embedded, however, does not obliterate the primary reason for persons, directed towards the elimination and relief of sin and sorrow their presence. There is an inherent tension in the task, of having a and the presentation of all people perfect in Christ to God … dual allegiance both to the people whose lives they share and to the (Pattison, 1993 p.15) wider point of reference they represent … (Ballard, 2009 p.21).

His vision, Pattison writes retrospectively, was: This, as Ballard points out, is precisely the tension of the Incarnation: of being in the world so entirely that there is identity, … informed by a determination to encounter and nurture the divine wherever it was found in human individuals and communities …. and yet being ‘not of this world’ so as to be free to serve it. In this It was enacted often in the context of chaplaincy and social respect, says Ballard, the chaplain’s dilemma of dual allegiance is not engagement … (Pattison, 2008 p.8) peculiar, ‘… but makes explicit what is ever true’ (Ballard, 2009 p.22). For Pattison, the pastoral heart of the Church’s mission is expressed naturally through chaplaincy, a ministry of care for people in their There is a growing sense that chaplaincy is a style of ministry, and a social context, dedicated to their human flourishing. It is less about locus for ministry, that is peculiarly appropriate to the times in forming workplace churches than about resourcing fullness of life in which we live. At or beyond the margins of the institutional the name of Christ and his Church. This warm, liberal vision is a Church, embedded in the structures, the institutions and the positively attractive one for many in chaplaincy, even though recent associational communities of society, the chaplain interacts with

30 35 THEOLOGICAL CONVERSATIONS people in their own contexts of meaning, in the places significant are distinctively suited to this age. We need to value the heritage of for them. She offers a service of pastoral care, a vision of fullness ministry rooted in ‘parish and vicar’, but equally we must recognise of life, which is rooted in and emerges from the Gospel. She is that in an age of change, we can no longer be shaped by this past – someone who can prompt spiritual reflection in the context of however powerful its legacy, however dotted our landscape with secularity, and can open up a vision of ultimacy. parish churches. Chaplaincy is perhaps now the very best means of providing Gospel ministry where people are. As the narratives of practising chaplains will demonstrate, chaplaincy is undeniably genuine ministry – not a poor alternative The Revd Dr John Caperon to ‘real’, parish ministry. What the Church needs urgently to do is to move beyond the false antithesis of ‘parish’ versus ‘fresh expression’, and to recognise that ministry is now taking a range of authentic forms, among which the diverse varieties of chaplaincy

References

AVIS, P. 1999. Towards a theology of sector ministry. In: LEGOOD, G. (ed.) Chaplaincy: The Church’s Sector Ministries. London: SPCK.

BALLARD, P. 2009. Locating Chaplaincy: a theological note. Crucible, July-September 2009, 18-24.

CRAY, G. 2004. Mission-Shaped Church: church planting and fresh expressions of church in a changing context, London, Church House Publishing.

HANCOCKS, G., SHERBORNE, J. & SWIFT, C. 2008. "Are They Refugees?" Why Church of England Male Clergy Enter Healthcare Chaplaincy. Practical Theology, 1, 163-179.

LEGOOD, G. (ed.) 1999. Chaplaincy: The Church’s Sector Ministries, London and New York: Cassell.

MORISY, A. 2004. Journeying Out: A New Approach to Christian Mission, London and New York, Continuum.

MORISY, A. 2006. Mapping the Mixed Economy. In: CROFT, S. (ed.) The Future of the Parish System. London: Church House Publishing.

NELSTROP, L. & PERCY, M. (eds.) 2008. Evaluating Fresh Expressions: Explorations in Emerging Church, Norwich: Canterbury Press.

PATTISON, S. 1993. A Critique of Pastoral Care, London, SPCK.

PATTISON, S. 2008. Is Pastoral Care Dead in a Mission-led Church? Practical Theology, 1, 7-10.

RAHNER, K. 1963. Mission and Grace, London and New York, Sheed and Ward.

THRELFALL-HOLMES, M. & NEWETT, M. 2011. Being a Chaplain, London, SPCK.

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A day in the life...

Name: Bill Cave Westcott House 1977-79

Job: Chaplain, HM Prison The Verne, Portland

A day in the life ... The Verne is a category C training prison for adult males, with a population of around 600 men. They are involved in educational courses – electrical, brick-laying, painting and decorating. Prisons are institutions for broken people, and I am often reminded of what people are capable of doing to each other through those I meet. My day-to-day activities include visiting those newly arrived, being responsible for those in solitary confinement, visiting sick inmates, breaking news of the death of a family member or friend and helping prisoners to prepare for parole hearings. There is a healthy Chapel and faith tradition as many of the prisoners are from traditions where religious observance is a big part of their life. In Chapel the majority of the 80-100 worshippers on a Sunday morning are from West African, Pentecostal backgrounds. I work as part of an inter-faith team with an Imam and a Buddhist chaplain. I am currently Vice-Chairman of the European Prison Chaplains Association, so am also involved in supporting other chaplains. Highlights For me, there is no better way to live out my life in faith with integrity. Meeting with penitent people who find forgiveness and a fresh hope is a very real experience in prison. It is rewarding when prisoners appreciate your presence and the type of person you are. I was recently contacted by a life sentence prisoner now settled into the community after their release two years ago, expressing their thanks for my encouragement and letting me know that they were doing well. Challenges Diminishing budgets and imposed structural changes as part of the current austerity agenda mean reduced resources for prison chaplaincy. I look forward to continued cooperation with other Christian chaplains and those of other faiths, including constrictive partnerships with Muslim colleagues. This sets an example which challenges the kind of extremist behaviour which results in terrorism and murder. I feel the responsibility and privilege of working in such an environment.

Bill is Vice-Chairman of the European Prison Chaplains Association – for more information visit http://www.ipcaeurope.org

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A day in the life...

Name: Simon Davies Westcott House 1998-2000

Job: Port Chaplain, mission to Seafarers, Felixstowe and the Haven Ports

A day in the life ... I am based full-time at Felixstowe. I work with those who are seafarers, rather than with port employees, so when ships come into port I go on board, introduce myself and see what develops from there. Sometimes it is practical help which people need; nearly all are from overseas so often they are in need of advice on sending money home, help with contacting their families or information about local facilities. Sometimes people just want to talk, perhaps sharing issues which are not safe to share on board such as a problem with a bullying colleague, an unfair contract or the fear of job insecurity. Some sailors work for nine or ten months away from home which can be very isolating. Work is different from life in a parish as you have only a brief window of time with your ‘parishioner’, but vessels have a predictable pattern and some ships I can see as often as once a week. Highlights The role is varied and interesting, and those occasions when I come away from ship having helped someone are hugely rewarding. I particularly enjoy the warmth and friendliness of the Filipino sailors, who react very positively to the presence of a padre on board. Challenges The greatest challenge is building relationships when people’s time on shore can be so brief or infrequent. I work alone, so the role can be isolating, and I miss the regular contact with people in a parish.

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A day in the life...

Name: Stuart Hallam Westcott House 1996-99

Job: Chaplain, Royal Navy; Currently Chaplain to the Joint Air Group (JAG) based at Camp Bastion, Helmand Province, Afghanistan

A day in the life ... First thing in the morning I meet for Morning Prayer with some of the other chaplains, followed by breakfast, after which I check my emails and then wander around the HQ catching up with people. Mid-morning leave the HQ and wander along the flight line, stopping to talk to anyone who is around and accepting any ‘wets’ (tea or coffee) that are offered (you have to have a big bladder to be a Chaplain in the forces). In the afternoon I spend more time walking around the ‘parish’, more talking, more ‘wets’. I may get bleeped at any time to respond to something particular (today for example, I was called to visit one of our guys who had been involved in a fight, his Officer in Charge (OC) was concerned that he might have underlying issues and asked if I would talk to him). This evening I had a deep conversation with a young lad who lost a friend in an earlier tour of duty, who wanted to know if God will accept him even if he doesn’t go to church. Then I go back to my cabin – I have a room to myself, which is a luxury. Highlights Although I loved my time in parish I was frustrated that 90% of my time was taken up with issues which directly correlated with those who came to church. I was basically a congregationalist not a proper parish priest in any traditional sense. In the RN the correlation is completely the opposite, and that is fine by me. You get to know people pretty quickly on operations, as much of the froth that people surround themselves with is stripped away, so very quickly you can get in to deep and meaningful conversations. I was particularly attracted to the RN because, unlike the Army and RAF, Chaplains do not hold an officer’s rank, but hold the rank of Chaplain, which means that you adopt the rank of the person that you are talking to – a fantastic system, which allows you access at any level, very handy in such a hierarchical system, and allows for a certain amount of counter-culturalism. The food on Camp Bastion is fantastic incidentally. Challenges Many of these guys are not on the front line, but work directly in support of operations. In the Operations Room, there are TV screens showing in real time things that are happening, even people who are being killed, either deliberately or due to insurgent activity. Often people need time to come to terms with such huge issues. Engineers and flight crews normally do 12 hour shifts 7 days a week on Operations, and they often have time to kill when things are slow (operations are often described as 90% boredom and 10% abject fear) – we relate to both pretty easily.

34 THEOLOGICAL CONVERSATIONS

A day in the life...

Name: Jennie Hogan Westcott House 2001-04

Job: Chaplain to Goodenough College

A day in the life ... Goodenough College offers accommodation to postgraduate students from around the world in central London. The emphasis is on community life. There are hundreds of events taking place all year from Latin American week to a Sardian folk music evening, as well as regular after dinner talks by academics. The day starts with Morning Prayer at 8.30am in the college chapel. It is an essential starting point. Today: meeting a member of staff who is grieving; organising a silent retreat at a convent for students; seeing a PhD candidate who is struggling to complete her thesis; snatching time to work on my MA in English Literature; hosting a dinner and talk about how to cope with you PhD supervisor; 10pm: Compline – Westcott style! Highlights I like serving all sorts of people who would never come into contact with a priest. I see lots of students and staff one-to-one. The students are very bright and they keep me on my toes. The cultural diversity adds to the challenge I face. Pastoral work is the most rewarding aspect of my work here but I have to earn respect and trust which takes a lot of effort. Challenges It is a challenge being in the midst of the ultra-secular world all the time. Representing the church in these places requires confidence. I live in the midst of over 750 students and children! It is an intense – albeit beautiful – place to be.

Other challenges? I sometimes feel like an event organiser, and because I miss parish life I serve as Assistant Curate at St Giles Cripplegate in the city on Sunday mornings. .

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A day in the life...

Name: Ben Rhodes Westcott House 1994-97

Job: Spiritual Care Lead and Chaplaincy Team Manager, King’s College Hospital NHS Foundation Trust

A day in the life ... I try to be at my desk at 8am to have a quiet hour reviewing the day ahead and working on administration. My colleagues will be in by 9am and we say the office together in chapel, which is done ecumenically. We will meet together to get handover from the chaplains who have been on call overnight and plan out visiting and other activities. Being a trauma centre we visit the six critical care areas, meeting patients who are being supported at end of life or are new referrals. In the middle of the day there is protected mealtime for patients, and we don’t routinely visit unless called as it is important that patients get good nutrition and rest. We have worship across the Christian spectrum at 1.15pm and grab something to eat. Afternoon visits start from 2pm and we ensure we are around to debrief and get handover at the end of the day. We take turns to be on call one night in three, and average a call out per night. As a team we may have some teaching for staff colleagues, or input into relevant working groups and committees. We attend local interfaith forums and go to chapter. My role also includes supervision, development and management of the service and I have Trust-wide roles, including chairing the organ donation committee. This week I have been working with our estates team on a Muslim prayer room, met with a Rabbi, and arranged Greek Orthodox and Buddhist visits to patients following requests. I will also be marking the module I teach on the Chaplaincy degree and there may be some work connected with being a national appointments advisor for healthcare chaplaincy. Highlights The joy and privilege of chaplaincy for me is being alongside the people we meet at times of change in their lives. In the NHS some people are practising Anglicans, others have beliefs that may or may not be religious. We are not allowed to proselytise, but are there as people express to us matters of ultimate concern that shape their lives and relationships. We are often invited to talk about faith, and I am reminded of the parable of the sower – given the average bed stay of around two days, we don’t know where that conversation leads. Other highlights would be working with other world faiths in learning about, and facilitating, festivals – at King’s food and sweets normally engage people! Most recently at Pesach people tried bitter herbs and unleavened bread. Challenges My current challenge is organising a service to commemorate the move of King’s College Hospital to Camberwell 100 years ago and the consecration of the chapel. We hope to reflect the Anglican roots of the Hospital that continue with a wider diversity of faith and spirituality. Our daily challenge is to deliver high quality and valued spiritual, pastoral and religious care, which needs careful listening and reflection – and good team work and humour!

36 37 NEW DEVELOPMENTS

New Developments for preaching and liturgy. Janet Soskice is Professor of Philosophical Theology at Cambridge University and is author of the widely-acclaimed Sisters of Sinai: How Two Lady Adventurers Discovered the Lost Gospels which was Book of the Week on Radio 4 and The Kindness of God.

Cally Hammond is Dean of Gonville & Caius College, Cambridge Programme of Events and author of Glorious Christianity: Walking by faith in the life to come and 2013-2014 Joyful Christianity: Finding Jesus in the World. She teaches early Christian history and the development of doctrine. The Westcott Foundation is an initiative based at Westcott £28 including tea, coffee and a 2-course lunch House, with the specific aim of supporting and developing church leaders for the twenty-first century. Preaching Matthew Building on the successful programme of events for 2012-13, Wednesday 6 November 2013, 11am-4pm which were fully subscribed, we have created a series of events Leader: The Revd Dr Will Lamb (Vice-Principal and Tutor in New Testament) and study days for 2013-14 on themes which are designed The next lectionary year in the three-year cycle turns to the to enrich and inform our understanding and practice of Gospel of Matthew on Advent Sunday. Will Lamb, who teaches contemporary ministry. The courses are particularly relevant for New Testament, will explore the central themes of this Gospel in those who wish to undertake training as part of their continuing order to help us to prepare for preaching and Bible study in the ministerial development (CMD) as well as those wishing to equip coming year. themselves for or within lay ministry. £28 including tea, coffee and a 2-course lunch Death and Christian Hope Wednesday 9 October 2013, 11am-4pm Using social media for mission Leaders: Professor Janet Martin Soskice (Cambridge University Divinity Wednesday 22 January 2014, 11am-4pm Faculty), the Revd Dr Cally Hammond (Dean, Gonville & Caius College, Leaders: Dr Sara Batts & the Revd Christopher Woods (Fellow of the Westcott Cambridge) & the Revd Canon Martin Seeley (Principal, Westcott House) Foundation)

One of the most pastorally demanding times of the liturgical year Not only can social media such as Facebook, Twitter and Tumblr is All Souls’- and Remembrance-tide, but services around this time be used to provide liturgical and spiritual nuggets, but they can be of year can attract a large number of people to church, especially important tools for engaging a community in activity, social where they have been bereaved in the recent past. Similarly, the engagement and mission. In a world where news is first posted on way in which we approach pastoral offices such as funerals, Twitter rather than The Times, it will soon no longer be a choice, but memorial services and annual services of remembrance is crucial for a necessity, for our church communities to be positive presence in the spiritual health of our parishioners, as well as for the mission of cyberspace. the Church. Our speakers will explore the theological understandings of death and Christian hope, and the implications Building on the success of the Westcott Foundation study day in

38 NEW DEVELOPMENTS

May 2013 on ‘Social media, liturgy & worship’, this day will widen Preaching Summer School the focus as we explore the benefits of Facebook as well as looking Monday 30 June – Thursday 3 July 2014 at other key social media. We will share together how we can use Leaders: The Revd Canon Martin Seeley (Princpal, Westcott House), The Revd the web as part of our overall missional focus in the Church. Professor William Brosend (Director, Episcopal Preaching Foundation), The Sara Batts has experience presenting at a variety of conferences and Revd Canon (Canon Chancellor, St Paul’s Cathedral) events on issues including professional development via social How can our preaching be formative, informative and media, best website practice and internet search as well as inspirational? contributing to one-to-one teaching in social media surgeries. Over this four-day course through plenary presentations, preaching £28 including tea, coffee and a 2-course lunch practice groups, workshops and discussion we will learn how we Artistic Passion: Preparing for Holy Week & Easter can: open up Scripture to connect deeply with people’s lives; at the National Gallery, London choose language for preaching which enables Christian formation; Wednesday 12 February 2014 prepare all-age sermons that build up the whole congregation; 11am-3.30pm connect to an audio-visually and digitally-informed culture; preach Guides: Dr Chloë Reddaway (University of London) for those new to faith and exploring faith. & The Revd Dr Andrew Davison (Tutor in Doctrine) The course beings at 2pm on Monday and ends after lunch on The National Gallery in London contains an internationally Thursday. renowned treasure trove of religious artwork. In this study day, at William Brosend is Professor of Homiletics, Sewanee, Executive the Gallery, we will explore some of the central themes of the story Director of the Episcopal Preaching Foundation and author of The of redemption through art, providing resources for preaching and Preaching of Jesus: Gospel Proclamation, Then and Now Bible study in Lent, Holy Week and Easter. Mark Oakley is Canon Chancellor of St Paul’s Cathedral and Chloë Reddaway is a researcher and lecturer in Christianity and known for his preaching and his exploration of theological themes Art. She is a Research Associate at the University of Cambridge’s in literature and poetry Faculty of Divinity and a Visiting Lecturer for the MA at King’s College, London in Christianity and the Arts, which is run in £235 (residential) or £175 (non-residential) partnership with the National Gallery. Clergy Retreat £35 including tea, coffee and a 2-course lunch Vocation for Life: Biblical Perspectives on Ministry Monday 14 July – Thursday 17 July 2014 Fire of God and Bond of Love: The Holy Spirit in Leader: The Rt Revd Preaching and Pastoral Ministry Wednesday 7 May 2014 This silent retreat for clergy offers you the opportunity to spend 11am-4pm most of a summer week in the tranquillity and peace of the Leaders: The Revd Dr Andrew Davison (Tutor in Doctrine), The Revd Canon College. The week will include morning and evening liturgies and Dr Adrian Chatfield (Tutor in Tutor in Christian Life and Thought at Ridley devotional addresses, and space for silence and meditation. Hall, Cambridge) & The Revd Christopher Woods (Fellow of the Westcott The retreat conductor will be Bishop Gordon Mursell, formerly Foundation) Bishop of . Gordon is much in demand as a retreat leader This study day has Pentecost in mind, which falls a month later, and director and he has written widely on Christian spirituality, but also the whole of the rest of the year. One of the most including two volumes – English Spirituality from earliest times to 1700, welcome developments in Western theology of the past few and English Spirituality from 1700 to the present day. He has also written decades has been a recovery of the doctrine of the Holy Spirit. on the theology of the Carthusian life. We will consider how a renewed attention to the Third Person of The retreat begins at 2pm on Monday and ends after lunch on the Trinity can enrich our preaching, liturgy and pastoral practice. Thursday. Adrian Chatfield is Tutor in Christian Life and Thought, and £195 full-board Director of the Simeon Centre for Prayer and the Spiritual Life, at Ridley Hall, Cambridge.

£28 including tea, coffee and a 2-course lunch

For more information and booking information contact us on [email protected] or visit our website at www.westcott.cam.ac.uk/foundation 39 OBITUARIES AND APPRECIATIONS

Obituaries and Appreciations

The Venerable Norman Harry Crowder development at Westcott in those remarkable days of Kenneth 1926-2013 Carey, was followed by a time being nurtured in the intelligent liberal tradition of Russell Barry, then Bishop of Southwell. His potential was soon noted and he was scooped up by the celebrated Launcelot Fleming, former Antarctic scientist and later Bishop of Portsmouth, Norwich and finally Dean of Windsor. Norman was one amongst a very talented procession of chaplains gathered by Launcelot over the years.

In 1959, he moved on to another very different ministry, first as Assistant Chaplain and then Senior Chaplain at Canford School in Dorset; here Norman’s interest in education further flowered. Parish ministry followed at St. John’s, Oakfield at Ryde on the Isle of Wight from whence, after three years, he became a residentiary at Portsmouth Cathedral with the main portfolio of Director of Statutory Education in the diocese. His final post built on this breadth of experience when he was collated as Archdeacon of Portsmouth in 1985; Norman retired in 1993.

Norman was a classical and unashamed Anglican. He combined a My first memory of Norman Crowder was sitting in his study in real pastoral heart with a quiet scholarly character rooted in a Portsmouth when he was Director of Education for the diocese regular discipline of prayer and worship. He was, in some ways, and a residentiary canon. As a member of the chapter he was the quintessence of Westcott; an undergirding in the reformed there to interview me as a possible colleague and fellow Catholicism of which the Church of England is justly proud, he was residentiary. Two things struck me then which have formed rounded in his intellectual pursuits with a real love for literature. Norman’s character for me ever since. First was an intelligence The challenge of Honest to God had its impact: rebellion in chapel- and integrity which was at the very centre of his being; second going in schools and universities was a familiar phenomenon. Often were the rows and rows of Wisden which formed the backdrop to his sermons would be enriched by Eliot’s verse or indeed with him as he gently asked some inscrutable questions; cricket was a classical allusions. Never would his literary construction be spoilt by love of his life. unsubtlety or adverting to the obvious. His hearers were always respected for their own intelligence and integrity and were made to Norman was an undergraduate at St. John’s, Cambridge taking his do their own intellectual work as they reflected on his words. B.A. in 1948. It was an interesting and serious time to be in Cambridge. Robert Runcie and others had just returned from Norman remains unique amongst all the clergy with whom I have Hitler’s war and they had been witnesses to the atrocities of the been privileged to work and to learn. His courtesy and gentle Holocaust. Norman too, was affected by his experience of National humour, combined with all that Pauleen his wife gives in her Service. Cambridge was also stimulating intellectually, in the lee of equally warm and subtle way, continues to sustain me still. We John Maynard Keynes, Bertrand Russell and James Chadwick’s offer our condolences and love to Pauleen and to his diplomatic various contributions. From Cambridge he moved across to son, Richard, and his family. Westcott, leaving to be made as Curate of Radcliffe-on- Trent in his home diocese of Southwell. These foundations formed The Rt Revd the rock upon which all else was built. The intellectual rigour of classics at John’s, followed by further academic and pastoral

40 OBITUARIES AND APPRECIATIONS The Rt Revd Anthony Charles Dumper In 1947 Tony went to Westcott House and from there became a 1923-2012 curate in Blackheath, South London. Influenced by the book Cry The Beloved Country by Alan Paton, he and his wife were interested to see where they could be of service to the post-war global changes that were taking place. When the then bishop of Malaya, Bishop Baines, offered him the post of vicar of St John’s Ipoh, Malaya, they jumped at it.

He arrived in Ipoh in December 1949, at the height of the communist insurgency. Ipoh was a centre of the tin and rubber industries. He regularly took services in remote tin mines and rubber plantations, often accompanied by an armed guard. One of his Chinese parish workers advised him to wear his white cassock as he went about his business to make it clear he was a man of religion and not a planter.

He stayed in the region for the next 21 years contributing to changing the church from one that was made up of mainly expatriates to one that was more inclusive of the local community. In addition, his vision was to create a strong role for the church as was born in Surbiton, . His father was a Malaya achieved its independence in 1957. During this time he bank clerk and his mother a full-time home-maker. He had one became Archdeacon of North Malaya, vicar of St George’s Church, sister. It was an ordinary, happy, suburban family, not particularly Penang and dean of St Andrew’s Cathedral, Singapore. religious, going to church mainly on high days and feast days. In 1970 he returned to England and was appointed Vicar and Rural However, it was a highly principled family. Tony’s grandfather was Dean of Stockton-on-Tees. In 1977, Tony was asked by Bishop the first Labour Councillor for Surbiton County Council, Robin Woods, whom he had known in Singapore, to be suffragan something he was proud of all his life, and his mother a fierce . With a strong belief and vision in the presence of champion of anyone in need of help. Several Jewish children who God on earth, he was a committed Christian socialist and believed had escaped Nazi Germany through the Kinder Transport came that the church should be wherever there was suffering and to stay in their home during school holidays. injustice. He was chair of Dudley Race Equality Council, helped set In 1941 Tony went to Christ’s College Cambridge to study History. up the Churches Housing Association of Dudley and District and His Master was Charles Raven, the scholar and pacifist. When later chaired the Anglican Pacifist Movement. Invited to be a member of that year he was called up for military service, he wrote to his the Alternative Defence Commission, he co-authored the final parents saying that he was registering as a conscientious objector as report ‘Defence without the Bomb’ (1983). he couldn’t agree ‘to be trained to kill’. Instead, he joined the Land He was admired for the way he trusted and drew out the talents of Army, working as an agricultural labourer. people around him in a very self-effacing way and is remembered as After the war, he went to Germany with the Salvation Army to help being ‘an extremely kind man’. with relief work. He was there for a year, during which time he met He retired to Bournville in 1993 where he acted as Assistant Bishop. his future wife Sybille. His wife Sybille died in 2001, and he leaves behind a daughter and two sons.

Hildegard Dumper

41 The Revd Canon Philip Ernest Duval, record him constructing a jumping course in a stretch of cleared MBE 1918-2013 jungle, where he and Bob used to have fun together in the relative cool of the evening. It was here that he won his MBE and was also Mentioned in Despatches, having been put up for a Military Cross. The actions which led to these were recorded in typically understated style but were clearly those of a very brave man.

On return to England with the rank of Major, Philip contemplated becoming a regular solder but God had other things in mind for him and he entered the ministry in 1947 having trained at Westcott House. He married Joan, who he described as ‘the whizziest parson’s wife ever’, in January 1949. His ministry took him first to a curacy at All Saint’s Tooting, then as Priest-in-Charge at Holy Cross Raynes Park, Vicar of St Mary’s Balham and finally Rector of St Katharine’s Merstham, where he spent twenty years. He retired to Newenden in Kent but in his case retirement only meant receiving a pension instead of a stipend, as he continued to work in several parishes and through a number of interregnums. Four years after The bare facts of Philip’s life can quickly be listed. Born on 12 Joan’s death in April 2002 he moved to Hinton where he very December 1918 into a clerical family in London where his father contentedly spent his last years. Although he stated firmly on was vicar of Kentish Town, he went to Westminster School and arrival that he had hung up his cassock, he was soon back in harness thence to Merton College, Oxford from where he graduated with and fulfilled most of the priestly responsibilities in Hinton during a a wartime MA in Theology in 1939. He immediately entered the recent interregnum and through this came to know almost Lincolns in the ranks, was commissioned in 1941 and spent the everybody in the village and they came to appreciate his wonderful whole of the war in India and Burma. After leaving the army in sermons which made Christianity so approachable. August 1945, he studied for the ministry at Westcott House Many great leaders have been men of humility and Philip was one where he met his future bride, Joan Swales, whom he married in of these. His leadership qualities were clearly evident in his war January 1949. He was ordained on St Thomas Day, 21 service but they were better known to most through what he December 1947, completing 65 years as an ordained minister on achieved in his parishes. He set goals, created teams, galvanised 21 December 2012. people into action and led by example. University life was for him a happy interlude, studying, playing Philip had two lifelong passions outside his work and his family – cricket and enjoying the company of his friends. Singing was cricket and gardening. He was very knowledgeable about cricket, another love and he was a keen member of the Merton College a sound club player and a passionate supporter of Middlesex, whose Chapel Choir, with his fine baritone voice. His last outing was on fluctuating fortunes were to him a continuing source of anguish. his 94th birthday on 12 December last year when he went to The garden became his passion as Merstham where he set about Branscombe beach, where as an undergraduate with one other and a transforming a wilderness into a productive garden. The flowers he couple of (all single) he had brought the choirboys on a left largely to Joan, but his vegetables were fantastic and this week of camping by the river. He chuckled at what people would passion continued into the garden at Newenden. Philip could never have thought in this era of super-caution, but no CRB checks bear not to be useful and in 1980 he set out on another activity existed in those days. which was to become a passion for him – making rocking horses. University life came to an abrupt end with the outbreak of war, He made 44 of them with increasing skill and sophistication. They which was declared during the aforesaid camping expedition. After have given joy to hundreds of children and the last of them was some initial training, the Lincolns went up to the north-west completed just before Christmas. One other skill which he taught frontier and then to the Burma theatre where Philip fought up and himself was how to cook – and he excelled at it. His guru was Delia down the Arakan peninsula, taking part in the Ramree Island Smith whom he followed faithfully and many have enjoyed his landings and the relief of Rangoon. It was only during his later years Grasmere cakes. that he would talk about it at all, and the whole experience had He commanded respect of the most wonderful kind from all who clearly left terrible scars. Throughout the campaign, he kept came into contact with him, and he is remembered as an inspiring, detailed diaries of his experiences and these provide an amazing kind, gentlemanly person. A life well-lived, indeed. insight into the campaign. On becoming regimental adjutant, he was provided to his surprise with a horse, rather inappropriately We are grateful to Philip’s daughter, Mrs Diana Clements, for named Bob. Clearly Philip became a proficient rider and the diaries providing this eulogy

42 OBITUARIES AND APPRECIATIONS

The Rt Revd David John Farmbrough the initiative himself eventually securing a good sale and more 1929-2013 money in the bank than we ever could have hoped for. There, I said to myself, is a real archdeacon, a man with business sense, highly competent in the service of the Church. I could see why Bishop Runcie had spotted him and taken him from his parishes in Hatfield and Bishop’s Stortford to promote him to manage the churches in the whole of Hertfordshire … He was very much a Hertfordshire man – his parishes had been in the county and he had won the regard of all the clergy and laity as being an archdeacon who was wise and considerate and fair. Then the See of Bedford came vacant and who would fill it? Only then did it emerge that David had been born in Luton and educated at Bedford School. He was duly appointed and consecrated and Bedfordshire welcomed him gladly as one of their own. For twelve years as Bishop and a further twenty years in retirement in the county, he has been a pivotal figure in the community here.’

Bishop Robin Smith, from 1990-2001 paid tribute by saying ‘I joined Bishop John Taylor’s senior staff in 1990. The Rt Revd David Farmbrough had a 60-year-long ministry, all I arrived straight from parish life in another diocese and feeling of it within the Diocese of . He was pretty green and overawed by Episcopal responsibilities; but I from 1981-93 and he and his wife, Angela, spent the years of his discovered in David a person of immense kindness: never retirement following that living in the county. ostentatious with his advice, but always ready to help and encourage out of his wealth of experience both as a fellow bishop Bishop David was born in Luton and a pupil at Bedford School, and as someone who understood the Diocese implicitly. He was a only briefly living outside the Diocese when he studied Modern wonderful exemplar: quietly but deeply faithful in prayer; he knew History at Lincoln College, Oxford and for ordination at Westcott and cared deeply for the clergy of Bedfordshire; and with Angela House from 1951-53. Following a curacy in Bishop’s Hatfield he too he was much loved and respected by all those in Church and became Priest-in-Charge of St John’s Hatfield in the New Town and community alike and so many of us have been on the receiving then Vicar of St Michael’s, Bishop’s Stortford. end of their gracious hospitality. When it came to making decisions, Bishop John Taylor, a former , recalls David’s he combined an innate sense of what is right and appropriate with time as from 1974: ‘We spent fifteen years an attention to detail which left many of us his colleagues out in together in the . When he was Archdeacon of the shade.’ St Albans, I was . As the representatives He died on 9 March at the age of 83, cared for by his beloved of the two adjacent dioceses we had been charged with overseeing family. Thanks be to God for this very special priest and human the sale of Hockerill College in Bishop’s Stortford, at a time when being. many former teacher training colleges were being forced by Government action to close down. It was a buyers’ market and we We are grateful to Mrs Angela Farmbrough for providing this faced a formidable task. David, along with the college Bursar, took remembrance, which appeared in the Diocesan publication See Round

2743 OBITUARIES AND APPRECIATIONS

Canon Raymond Alan Hockley After his years in Cambridge, Raymond was appointed Residentiary 1929-2012 Canon and Precentor of York Minster. It would be fair to say that there were frustrations connected with his ministry as Precentor. Serving as a liturgical canon at a time when the Dean chaired the Liturgical Commission was bound to create certain frictions. Two of his important responsibilities as Precentor were the installation of an earlier friend of his from Westcott days, Dr John Habgood (now Lord Habgood), as Archbishop, and the re-dedication, in the presence of the Queen, of the south transept after the great fire of 1984. Throughout his term of office, he served assiduously as chairman of the governors of the Minster School. He was in charge at the time of considerable expansion and development. The school changed from being a tiny choir school, consisting mainly of choristers with a few non-singing boys, to a normal preparatory school nearly four times the size of the one that Raymond had Raymond celebrating his inherited. Co-education was introduced, thus paving the way for a 80th birthday with friend girls’ choir in the Minster. Roger Shaw and Roger’s wife In his retirement, Raymond moved from York to a small bungalow Canon Raymond Hockley was born in Sheffield and attended at Sneaton Castle in Whitby, home to the Order of the Holy Firth Park Grammar School. It was through a teacher there that Paraclete. He became a close friend of the nuns, and helped them he became a Quaker and joined the Student Christian Movement. and their Chaplain with services. He had a short period at the Instead of National Service, he worked for the Friends Ambulance College of St Barnabas at Lingwood, before moving to Sutton Unit International Service in Hampshire, followed by a year in a Coldfield to live in a house owned by his friend Richard Mason. Family Service Unit. He became a regular worshipper at Emmanuel Church, Wylde

Raymond loved music from the age of five, and complete his first Green, made many friends and was a regular contributor to services. composition aged eleven. In 1951 he won the Macfarren During his retirement, Raymond wrote several suites of piano music, Scholarship for Composition, which entitled him to three years’ free and gave private performances of his work at parties for friends in tuition at the Royal Academy of Music. He also won several prizes York and also at St Barnabas’s. including the Clements Memorial Prize for the Best Chamber Music Raymond’s pastoral, listening, and counselling skills, together with composed by a British subject in 1954 and 1955. his cheeky sense of humour, will be much missed by his many

After the Royal Academy of Music, he studied theology at Westcott friends. A requiem mass, held on 22 September 2012, was attended House and was ordained in Sheffield in 1958. He was Assistant by a large number of his friends, and some of his work was Curate at St Augustine’s, Brocco Bank, becoming Curate-in-Charge performed in a memorial concert held in Emmanuel College Chapel of Holy Trinity, Wicker with Neepsend, Pitsmoor, in 1961. From on 27 April 2013. there he came back to Westcott as Chaplain in 1963. The first Mr Roger Shaw performance of his cantata for Easter and the Ascension was performed at Westcott.

In 1968 Raymond was appointed Chaplain of Emmanuel College, Cambridge, and he remained in this post until 1976. He was elected Fellow and Director of Music in 1970. It was at Emmanuel that he wrote Parlour Games, which had its première at the May Week Concert of 1972. This was a composition in eight movements, with each movement inspired by and dedicated to Fellows and other members of Emmanuel. He also composed pieces for the Chapel Choir and was fully involved in all aspects of college life, not just spiritual and musical areas, and at times was chairman of the Athletics Club and honorary vice-president of the Debating Society. Many students who passed through the college in these years remained his friends.

44 OBITUARIES AND APPRECIATIONS

The Revd Gerard John Sharpe 1923-2013

Gerard was born in Brussels in 1923 and lived an interesting and fully life until just short of his 90th birthday. He was a loving husband to Meg for over 61 years, and a wonderful father to David and Celia.

When war broke out in 1939 Gerard joined the RAF aged just seventeen. After training he was posted as the flight engineer of a Lancaster bomber crew. In this capacity he was seated next to the pilot and was trained to take over the flying of the plane if the need arose.

After the war, Gerard tried several different jobs before going to Westcott House, as a mature student, to prepare for ordination as a parish priest. His years as an Assistant Curate in Thetford, Norfolk, were followed by 23 years as Vicar of Holme and Rector of Connington and Glatton, three small parishes in the Fends to the south of Peterborough.

Gerard was a lovely, sincere and interesting person: very private as far as he himself was concerned but always interested in other people. He made friends easily and was very popular in his parishes.

Gerard and his wife retired to Girton, Cambridge, and he remained active and independent, continuing to drive his caravan down to the south of France each summer. He always said he did not take any account of his age and his enthusiasm for life proved that.

We are grateful to Mrs Margaret Sharpe for providing this tribute

45 OBITUARIES AND APPRECIATIONS

The Revd Mark Wynne-Eyton Wells 1920-2012 One small concession was made to our married status – for one night a week we were allowed to sleep at home! How we submitted so meekly to this uncomprehending and incomprehensible treatment baffles me. Perhaps it was that we had been hardened by the inhumanities of war. For me it meant that, although I could often go home in the afternoon … I then had to walk back to the House for evensong and supper and sleep in my room there. Worse still for us married men, the rule was that when we did sleep at home for a night, we had to be back in the House for breakfast and, on arrival, report to the Principal. I can still feel the embarrassment of walking into that full dining hall, walking up to Ken Carey and saying ‘I slept at home last night’, knowing exactly what was in everyone’s minds. One wife, deciding she could stand this no longer, stormed into Ken’s office, had a flaming row with him and finished by yelling at him ‘I’m not a prostitute’.

Our day began in Chapel with Matins followed by Eucharist keeping more or less to the Book of Common Prayer as revised in Mark Wynne-Eyton Wells, who was an ordinand at Westcott 1928. The Gospel was always read by the celebrant, one of the from 1948-50, passed away on 6 July 2012 at the age of 92. staff, and the Epistle by one of us students. After Chapel came His brother, Robert, kindly provided us with a copy of Mark’s breakfast followed by lectures in the various subjects required of us memoirs ‘Under Orders’, in which Mark recalls his time at for the General Ordination Examination (GOE). We studied the Westcott. Here we reproduce many entertaining highlights New Testament under Harry Williams, always amusing and able not from the chapter ‘Priest in the Making’. only to impart knowledge but also to stir interest and provoke

In a lovely ‘PS’ to this story, Mark’s daughter Jane Fell worships at questions. Sermon classes were, for me, a rather painful part of our St John’s, Little Wilbraham, where Westcott ordinand Alex Baxter training programme. One had to read out to the class a prepared has been on placement during this past year. Jane presented sermon on a particular text or theme and then wait for comments Mark’s communion set as a gift to Alex who was absolutely from the class and from Harry. It was like having the most thrilled to receive it. Alex is now Curate at St Andrew’s, vulnerable part of one’s soul laid bare to be dissected. As both Eastbourne, in the Chichester diocese. knowledge and faith were, at that stage, in a very embryo and tender condition, to have them so exposed was an ordeal from It was required in those days at Westcott House … that married which, no doubt, we benefited, as steel is tempered in the fire, but students living in the town must sleep in the House for three terms. from which I shrank. In my case this meant that, although my wife and children were in our house 600 yards up Jesus Lane … I was not allowed to sleep at As students we had a level of autonomy, with our own Council and home. I suppose this rule dated back to the B.K. Cunningham era Elected Officers. These rejoiced under medieval titles (now, sadly, when a married student at the House would have been a rare bird. discarded for the duller and more ordinary). Then, we had our Better, therefore, that he be made to behave as though unmarried so ‘Sheriff’ – the Senior Student and Common Room Representative; as not to disturb the nest. our ‘Jester’ – the Social Secretary; our Chapel musician was the ‘Minstrel’; the Sacristan was the ‘Head Temple Keeper’; our ‘Scribe’ B.K. Cunningham … would, I suppose, have liked many of his kept the minutes of our meetings, and so on. ordinands to remain celibate. His aim, so it was said, was to produce ‘gentlemen ’! Under our new Principal, Ken Carey, And how could I fail to mention, as I almost have, two of the most celibate, our Vice-Principal, Alan Webster, a bachelor who married popular members of the Westcott community, namely Lightfoot and later, and our Chaplain, Harry Williams, also celibate, the B.K. Hort. These were (and still are, I hope) two large tortoises who Cunningham tradition, it seemed, was being maintained as though used to perambulate round the court during the summer and the world and the Church in 1948 were just the same as they had hibernate in some corner of it when the weather turned cold. Their been when he had been training gentlemen priests in the 1930s. But names perpetuate those of the two great New Testament scholars in that year, with a College staff lacking any experience of married associated with Bishop Westcott. life, a high proportion of the students were married and had served a number of years in the forces.

46 OBITUARIES AND APPRECIATIONS

In the winter we fielded a hockey team of which I was an occasional fewer problems than for such as I. There were the two horns of that member, my wife and the children watching from the touch line, ancient dilemma pulling in opposite directions – family and duty, Bob Runcie sometimes pushing the pram. Of the theatrical the call of my family and my priestly calling. The idealist in me was entertainments we put on for an invited audience, one I remember looking for a hard, demanding job in a deprived city parish, was a light-hearted review in which Simon Phipps, later Bishop of working amongst the outcast and the poor, Christ’s own special Lincoln, appeared. He was wearing a short surplice down to his concern. But how could I commit my young family to that kind of knees, no trousers, socks with suspenders, cardboard wings and a environment? halo. It was a sight so hilarious he had to wait for the laughter to Ken [Carey] put us in touch with two parishes in Lancashire. I took subside before he began his monologue ‘I’m tired of being a the train first to a parish near Blackpool. There we were welcomed Botticelli angel; I’m a Botticelli angel and I’m bored’. Equally by the rector and his large, warm-hearted wife and were told, successful was a monologue he delivered, carrying a large Book of almost at once, that we would all be going to a parish ‘bun-fight’ Common Prayer and looking like a very immature ordinand; the that evening. As the parish function was exactly like hundreds of first line was spoken meekly, with pathos – ‘I long to be a line or other such events we remember little. The next morning we were two in Crockford’s.’ shown the parish church and driven round part of the parish. Those of us like myself, brought up Where, I asked, in this large town parish to the vicarage life, would discover would we live – ‘Oh! There’s no house yet; before long that we knew less about we hope to find one for you in due course. it than we had thought. But for all of Your wife and children could join you as us – we were about 35 in number – soon as we’ve found something suitable.’ the first essential was to learn to But where did they expect them to live in pray, or to begin again to learn to the mean time? And did they really expect pray. It was the basic discipline of me to revert to a bachelor existence for an life in the House, a discipline in indefinite period after seven years in the which we will continue to learn – or army and two at Westcott House? So we not, as the case may be – for the rest travelled back to Cambridge and reported of our lives. Daily saying of the … that we wouldn’t be going to Blackpool. psalms, reading the lessons from We looked at another Lancashire parish in Old and New Testaments, reciting Alex Baxter receives Mark’s communion set from Mark’s daughter Jane Fell a smallish market town. There was a house the Canticles, praying the Collects, available; we went to see it; this, we all in accordance with the Church’s thought, could well be the place where we seasons from Advent, through the great festivals to the last Sunday could settle down, where I could serve my time as a deacon and after Trinity – all these form a beautiful, historic scaffolding on complete my training for the priesthood. The rector said he would which to build a growing, developing prayer life, but not, of course, let me know whether he could take me on as his curate, and we without help. ‘From whence cometh my help? My help cometh went home full of hope. We only had to wait a few days for his even from the Lord’ (Psalm 121). It all sounds wonderfully holy; it letter – he didn’t think that, as southerners unaccustomed to the is, indeed, designed to instil holiness; but what life in our parishes ways of the north, we would fit in with the Lancashire culture. would one day teach us is that, just as roses flourish in strong, smelly manure, real holiness only grows when earthed in the real Time was getting short. I would soon be taking the General world of sin and suffering. Ordination Examination and, if successful, be ready to be made a deacon. In any case my training grant would cease at the end of my At the end of it all we had to sit for the General Ordination last term at Westcott House and I would have to start earning my Examination. The examination consisted of a number of three-hour living. A little reluctantly but rather more hopefully I wrote to papers on such subjects as the Old and New Testaments, the Book George Bell who had for so long been my Bishop and mentor and of Common Prayer, Church History, Theology. While we were all told him my story. [He] suggested I should approach Canon preparing ourselves to take this final hurdle we each had to be Donald Wilkinson, Rector of Heene, West Worthing, who was looking for a suitable landing place on the other side, that is, a job. looking for a curate. And that is the story of how we landed up in It was a matter of finding a parish in an area where one wanted to May, 1950 in St Botolph’s Road in the parish of Heene where I live and work, of an ecclesiastical altitude, high, medium or low, to ‘served my title’ as the term is. suit one’s taste, with a parish priest prepared to take one on as a trainee deacon. For an unmarried man without ties this presented

47 Remembering Westcott House

Westcott House today is a flourishing and diverse community in which men and women are prepared for the varied and changing challenges of ordained ministry. Deepening spiritual maturity, rigorous theological learning and active compassion for the needs of the world are central to Westcott’s way of life. Theological education continues to be under financial pressures, and Westcott depends increasingly on the generosity of family and friends to sustain and build its distinctive contribution to the life of the Church. For many, a gift in your Will enables you to give in a way that circumstances have not permitted during your lifetime. You may wish to give out of gratitude for your time at Westcott, for the ministry you have been able to exercise, and for the ministries of other who trained at Westcott.

Westcott, as a registered charity (no. 311445), pays no tax on gifts of money or property given through a Will. In addition, the gift may have benefits for your estate by reducing the amount liable to Inheritance Tax.

The following wording may be used:

I give to WESTCOTT HOUSE, JESUS LANE, CAMBRIDGE (Registered Charity Number 311445) the residue / [a proportion] of the residue of my estate / the sum of £[amount] free of tax for the general purposes of the House AND I DECLARE that the receipt of the Bursar or other authorised officer for the time being of the House shall be a good and sufficient discharge to my executors.

Your existing Will may be amended by simply adding a codicil. Alternatively, the gift can be included in any revision of your Will that may become necessary. In either case, if you do amend your Will you are strongly recommended to obtain the assistance of your solicitor.

Our 1881 Society is open to all those who give in this way. Members will receive an annual invitation to attend a service of worship and dine with the community.

If you would like to speak to someone about making a gift of this kind, or have already made such a provision and would like to know more about the 1881 Society, please contact:

The Revd Canon Martin Seeley (Principal) Westcott House Jesus Lane CAMBRIDGE CB5 8BP

Tel: +44 (0)1223 741000 e-mail: [email protected]

48 Ember List 2013

Deacons Diocese

Alex Baxter Chichester Jonathan Bish Wakefield Jane Bradbury Truro Jackie Bullen Leicester Elizabeth Burke Exeter Jon Canessa Ely Sarah Colver Sheffield Lewis Connolly Portsmouth Ginni Dear St Albans Nevsky Everett St Albans Alison Green Chichester Chris Griffiths Southwark Chris Hodgkins Canterbury Jo Kershaw Wakefield Mike Kirby Blackburn Jide Macaulay Chelmsford Mel Marshall London (Kensington Area) Chris Moore Southwark Paul Mundy Chichester Gloria Naylor London (Stepney Area) Chantal Noppen Newcastle Simon Rowbory Leicester Robin Sims-Williams London Richard Springer London Samantha Stayte Oxford Christoph Wutscher Chelmsford Berkeley Zych Ely

Priests Diocese

Colette Annesley-Gamester Salisbury Kate Boardman Durham Ruth Bond Peterborough Ben Brown Southwark Alison Brunt Southwark Chris Bunce London (Kensington area) Stefan Chrysostomou London Dominic Coad Peterborough Peter Dobson Newcastle Lizzie Gregory St Edmundsbury & Ipswich James Hughesdon London (Stepney area) Tom James Portsmouth Trin Laing Southwark Tim Laundon Ripon & Leeds Anne Lawlor Liverpool Frankie Lee Lincoln Sandra McCalla London (Stepney area) Trudie Morris Ely Tom Plant St Albans Mike Power Chelmsford David Smith Norwich Catherine Staziker Sheffield Diane Thompson Birmingham Andrew Whitehead Blackburn

49 Staff Contacts

Principal Associate Tutors Martin Seeley Direct line: 01223 741010 Will Adam email: [email protected] External Tutor for Applied Ecclesiology Direct line: 020 8886 3545 Vice-Principal email: [email protected] Will Lamb Tutor in New Testament Ally Barrett Direct line: 01223 741013 External Tutor for All Age Worship email: [email protected] Direct line: 01480 810371 email: [email protected] Tutors Louise Codrington-Marshall Helen Arnold External Tutor for Parish Ministry and Tutor Minority Ethnic Concerns Email: [email protected] Direct line: 0207 231 5450 email: [email protected] James Buxton Tutor Atif Imtiaz email: [email protected] External Tutor for Christian Muslim Relations Direct line: 01223 355235 Tiffany Conlin email: [email protected] Director of Pastoral Studies Direct line: 01223 741015 Dave Male email: [email protected] Tutor in Pioneer Ministry Direct line: 01223 746585 Andrew Davison email: [email protected] Tutor in Doctrine, Assistant Director of Studies Direct line: 01223 741007 Philip Sheldrake email: [email protected] Senior Research Fellow Direct line: 01223 740052 Simon Gatenby email: [email protected] Tutor for the Manchester Project Direct line: 0161 273 2470 email: [email protected] Support Staff

Andrew Mein Tutorial Secretary Tutor in Old Testament Direct line: 01223 741001 Direct line: 01223 742110 email: [email protected] email: [email protected] Victoria Espley Elizabeth Phillips Bursar Tutor in Theology and Ethics Direct line: 01223 741003 Direct line: 01223 740952 email: [email protected] email: [email protected] Heather Kilpatrick Jeff Phillips Personal Assistant to the Principal Tutor in Philosophy and Theology Campaign Manager and Communications Officer Direct line: 01223 741102 Direct line: 01223 741005 email: [email protected] email: [email protected]

Victoria Raymer Lesley Morris Director of Studies, Tutor in Liturgy Events and Accommodation Manager Direct line: 01223 741011 Direct line: 01223 741004 email: [email protected] email: [email protected]

Lindsay Yates Adrian Savin Chaplain Chef Manager Direct line: 01223 741016 Direct line: 01223 741008 email: [email protected] email: [email protected]

50 Members of the Governing Council 2012 – 2013

The Rt Revd Stephen Conway, Chair The Revd Canon Martin Seeley, Principal The Revd Dr Will Lamb, Vice-Principal Mr David Gill, Honorary Treasurer to May 2013 Mr Peter Howard-Jones, Honorary Treasurer from May 2013

Mrs Morag Bushell The Revd Dr Tiffany Conlin The Revd Canon Robert Cotton Dr Stewart Davies The Revd Dr Andrew Davison The Revd Duncan Dormor The Revd Dr Ian McIntosh The Revd Dr Jeremy Morris The Rt Revd Adrian Newman Mr David Scott Mrs Denise Thorpe The Revd Canon Dr Fraser Watts Dr Andrew West The Revd Lindsay Yates

Observers:

Mrs Victoria Espley The Revd Simon Gatenby

51 JESUS LANE • CAMBRIDGE • CB58BP UNITED KINGDOM

TEL: +44 (0)1223 741000

EMAIL: [email protected] www.westcott.cam.ac.uk

MEMBER OF THE CAMBRIDGE THEOLOGICAL FEDERATION REGISTERED CHARITY NO: 311445