Spring 2003

• Mission & Culture
• Reflections on Epiphany West 2003
• Freeing the Gospel: Tradition and Culture in Dialogue and Conflict
• The Changeless, The Changeable and the Changing
• Taking Root: Continuity and Change
• The Overlooked Bond: Is there a Distinctively Anglican Approach to The Church’s Ministry?
• El Profé's Latina/o Ministry Class at CDSP
• CALL Collaboration Latina/o Formation Classes
• Enriching the Fabric of the Community
• Faculty News
• Ardith Hayes to Facilitate D.Min. Assignment
• Professor Marion Grau in Marathon and theAIDSLifeCycle2
• Profile: Richard Schaper CDSP’s Gift Planning Advisor
• CALL News
• On-Line Teachers: Who are they and what are they saying???
• Epiphany West 2004
• Denominational Multicultural Possibilities
• Prayer and Peacemaking: The Reconciling Work of Theological Education
• From the Desk of…Jennifer Lynn Baskerville ’97
• A template for a successful Class Reunion
• CDSP Alum Consecrated January 18, 2003: A Succession of Harrises
• Alumni/ae Happenings
• Upcoming Events

Mission & Culture
BY DONN MORGAN
President and Dean

Donn Morgan President and Dean

FOR WHATEVER REASONS, it has been a rare experience for me to encounter enthusiastic unanimity among the Deans of the Episcopal Seminaries or the Council of Presidents of the Graduate Theological Union. But there has been one sterling example of unanimity for both of these bodies for at least the last fifteen years: a strong commitment to providing theological education for the future leaders of the church that takes seriously the multicultural nature of the society and world we live in. The premise that motivates this commitment is fairly straightforward: ministry in today’s world must be aware of the many cultures in our society and able to relate to them. The challenge, for CDSP and for all seminaries, is in the living out of such an educational commitment. Some of the articles in this issue of Crossings reflect ways in which CDSP is trying to meet this challenge.

It is good to remember that relating to other cultures is not a new phenomenon for communities of faith. Think, for example, of ancient Israel in the period after the exile of Judah, when some of the people were living in Egypt or Persia, and when the land of Israel was under the control of first, Persia, then, Greece, and then Rome. There were two fundamental ways in which the post-exilic community conceived of what God was calling them to be and do. First, in order to create and sustain their identity as God’s people, there was a focus on particularity. What was special and distinctive about Israel? The answer focused on Torah and the rich history of God’s interaction with the people. Such an answer provided direction, through social structures and ways of living compatible with ancient stories and biblical law.

But such an identity was not enough for some, and so a second way of understanding Israel’s relationship to the rest of the world, also a part of its ancient traditions emerged: universalism. Dependent upon the call of God to be a “light to the nations,” post-exilic Israel also understood itself to have a mission to the world, to be a vehicle for witnessing and teaching the world the values and goals of peace, care and concern for the poor, and the gift of good life they had received from their God. The problem with these two ways of relating to and living with the “other” is that each of them, particularism and universalism, tend to want to erase the other! It is all too easy to focus on our identity as the people of God by not relating to the rest of the world. And it is also easy to forget who we are by immersing ourselves in ways of life that are different. The secret, for ancient Israel and for us today, is to keep a focus on both the particular and the universal, living in a healthy tension.

CDSP in the twenty-first century must maintain its commitment to the particular character of Anglicanism (itself a diverse mixture of theological, historical, and social traditions!) while at the same time being open to learning from and witnessing to the multicultural (and religious) context in which we live. We do this in part by studying the past, both Anglican other Christian traditions, and world religions. We do it also by providing our students and faculty (I think of Professor John Kater teaching and learning in the Philippines) with exposure to other cultures and ways of life. As always, we cannot do this alone. The tension between particular and universal is accomplished by our willingness to live and work in the context of our ecumenical and interfaith consortium and to be open to learning from and serving the “other” here in Berkeley, in California, and all over the world. Such a willingness calls us to remember, with ancient Israel, both the old and the new, living into a commitment to serve God faithfully in a rich and multicultural world.

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Reflections on Epiphany West 2003 The following short essays are reflections on the presentations and workshops presented at Epiphany West, an annual international conference focusing on important theological and denominational issues, presented on campus under the auspices of the CDSP Center for Anglican Learning and Leadership (CALL).     Preacher at the Thursday evening Eucharist, TOINETTE EUGENE, Director, African American Cultural Center, Diocese of Oakland Epiphany West presenters left to right: CARLOS TOUCHE PORTER, Bishop of Mexico; Professor of Liturgy, Seminario San Andrés, Mexico City; presenter, JOHN KATER, Professor of Ministry Development and Director, Center for Anglican Learning and Leadership (CALL); GRANT LEMARQUAND, Associate Professor of Biblical Studies and Mission, Trinity Episcopal School for Ministry; ESTHER MOMBO, Academic Dean, St. Paul’s United Theological College, Limuru, Kenya.

Freeing the Gospel: Tradition and Culture in Dialogue and Conflict
BY ERIN CHRISTENSEN, M.A./M.DIV. '03.

	ESTHER MOMBO Academic Dean, St. Paul’s United Theological College, Limuru, Kenya

FOR THE PAST SEVERAL YEARS, I have been struggling with the question: What does it mean to be Anglican but not Anglo? After all, while I am indeed English-speaking and have ancestors from northern Europe, I am not purely English by ethnicity—as the name Christensen is sure to reveal. Epiphany West 2003 offered me the opportunity to dive into that question whole-heartedly for five days as I listened to the stories and witness of non-Anglo Anglicans from Africa and Mexico. The Rev. Vincent Shamo from Ghana, Dr. Esther Mambo from Kenya, and the Rt. Rev. Carlos Touché Porter from Mexico are all deeply rooted in both the Anglican tradition and the culture of their homelands. Each of the speakers described how the Anglican Church in their respective countries embodies Christian faith in ways that are particular, especially in terms of liturgy, ecclesiology, and pastoral practice. Imagine a five-hour worship service marked by singing, dancing, 30 minutes of bible study (in addition to the sermon) and prayers of the people whose individual intercessions and thanksgivings are freely offered and joyfully received in the community. How to grapple with questions of polygamy, female circumcision and the paying of bride prices in marriage in light of Christian faith? What place do Mexican popular religious expressions such as the Posadas or the fiesta or the Virgin of Guadalupe have in the Anglican Church of Mexico? Listening to the stories and seeing the faces of Anglicans from other parts of the Anglican Communion allowed me to think long and hard about what it means to be Anglican in the United States. Each of these speakers described the ways in which their faith critiques their culture and in which their culture critiques the faith they have inherited. They challenged me to wonder what it means to be Christian, Anglican and American. As easy as it sometime is to forget, those are not three synonyms for the same thing.

 

	GRANT LEMARQUAND Associate Professor of Biblical Studies and Mission, Trinity Episcopal School for Ministry

The Changeless, The Changeable and the Changing
BY EMILY MELLOTT, M.DIV. '05.

"Anglicanism is provisional." Now there's an interesting message to take home from a conference focused on discerning Anglican identity in the midst of global diversity. But that was the phrase that echoed in my head.

What's changeless about the Anglican church, according to Grant LeMarquand, is the heart of our Christian faith: "the embodiment of the announcement of the love of God in Jesus Christ found in the story of the Bible embodied in the church." The gospel is the heart of our church.

And what is undoubtedly changing is the map of the Anglican and Christian world. The center of gravity of the church is moving from the world’s north and west to the south and east. The heritage of the English Reformation and the Book of Common Prayer have shaped Christianity wherever the Anglican church has gone, but the historically conditioned identity of Anglicanism with Anglo or Anglo-American culture will change. LeMarquand, a Canadian who has taught in Kenya, suggests a number of things we can learn in this geographical and cultural shift. In Africa, the gospel really is news. Many people remember the time of their lives or their families’ lives before Christianity. The corollary is an engagement in public preaching of the gospel—an eagerness to pass on the good news. Lived faith in that Gospel doesn’t distinguish faith in word from faith in deed; life is lived intimately with God. The lived encounter with the gospel, in the context of traditional African cultures, can produce an Anglicanism alive to the world of the spirit, and to the realities of evil, repentance and forgiveness. This vital synthesis of the good news with culture and tradition can give all of us in the Anglican communion new ears to hear that gospel.

The quest for Anglican identity in the global communion we have become can be bewildering, and I find this a message of hope: Anglicanism is provisional, and the Gospel is what shapes our identity and our diversity.

Taking Root: Continuity and Change
Response to the Rt. Rev. Carlos Porter
BY THE REV. DAVID R. STOCK ’01

	CARLOS TOUCHÉ PORTER, Bishop of Mexico, Professor of Liturgy, Seminario San Andrés

I was very intrigued to learn of the history of the Anglican Church in Mexico, and to hear about the struggles of definition between two distinct groups, “Traditional Anglicans” and “Popular Anglicanism.” Bishop Porter claimed to be steeped in the Traditional strand, with its Protestant focus creating an apparently austere worship experience even to the exclusion of music in worship. But he expressed excitement about the growing Popular Anglican movement with its incorporation of many symbols of Roman Catholic piety, such as the Rosary, Saints, “smells and bells,” and a robust sense of the sacramental. This popular form also incorporates pieces of indigenous culture that had been lost, and expresses unrepressed joy in its worship style. These two groups have been at odds with each other, almost irreconcilably, according to Porter. Historically, the Anglican Church in Mexico began through close ties with the Roman Church that were eventually severed, yet they maintained their Catholic identity. It was not until the Mexican Church gained relations with the U.S. Church that bishops imposed upon them a Protestant identity. And now, with the freedom of becoming an independent Province, some of what was repressed is now re-emerging in the Mexican church.

Popular Anglicanism… also incorporates pieces of indigenous culture that had been lost, and expresses unrepressed joy in its worship style.

As I listened to Bishop Porter, I reflected upon the exposure to the church I had before and during my seminary days. Living and studying in the Western United States, most of my experience has been with churches that use some amount of incense and eucharistic vestments, and has Holy Eucharist as the principal Sunday Service. In these churches, the term “Anglo-Catholic” may or may not be used, but at least it is not offensive; Anglicans are thought of as part of the Catholic Church, alongside the Roman Church.

Then I found myself in St. Louis, where the church has been established much longer, working as an assistant in a classically “low church” congregation with no concept of incense, no use of Eucharistic vestments, and the principal service twice per month is Morning Prayer. Their identity seems to be: “We are Protestants, NOT Catholics.” I think it is important to remember that the Anglicanism that was brought to this country from England was “low-church.” The Oxford “upgrade” movement didn’t happen until the mid-nineteenth century. Whereas in Mexico, the beginnings of the Anglican Church looked Catholic, and then, I believe, was forced to be Protestant. In this country, we began “low church,” and then “high-church” came later. But many, especially in the South, maintained their low church stance. When the liturgical reform movement of the 1960s and ’70s called for the principal Sunday Service to be Eucharist, many parishes resisted and maintained the Morning Prayer tradition. Bishop Porter reminded me that colonialism in the church can take many forms. I believe it is best to allow for a diversity of worship styles within various worshipping communities. I think it is very important, however, to learn why we do what we do, and allow for change through educated awareness, rather than through suppression of traditions that appear unauthorized and out of the ordinary.

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The Overlooked Bond: Is there a Distinctively Anglican Approach to The Church’s Ministry?
JOHN KATER, Professor of Ministry Development and Director of the Center for Anglican Learning and Leadership, CDSP
BY KEVIN JONES
Kevin Jones is Editorial Director of Every Voice Network and has been a journalist for more than 25 years, writing for Forbes, The New York Times and Business 2.0. He is the spouse of the Rev. Rosa Lee Harden ’01, Vicar of Holy Innocents, San Francisco.

This reflection was first published online on the Every Voice Network website.

Every Voice Network (EVN) is an online news and community site dedicated to connecting, supporting, and uniting progressive Episcopalians. It invites readers to join in its work of promoting a gospel of inclusive love, adding your voice as we create connections among congregations and individuals bringing a word of hope to a world desperately in need of good news.
http://www.everyvoice.net/

A fast-growing congregation of 300 people crowd into a service in a Mexican Anglican church that incorporates dance, popular music, and even some elements of indigenous culture, while an Anglo-Catholic service at the same church seldom has more than its traditional dozen participants.

Trying the same technique of building an Anglicanism that reflects the culture in Kenya, on the other hand, could simply solidify the hold of the patriarchy and minimize the role of women, Kenyan seminary dean Esther Mombo told the assembly.

JOHN KATER (center), Director of CALL and presenter at the conference pictured with Gibbs Society members and longtime friends of the seminary the Revs. JAN HOLLAND and LARRY HUNTER ’81, both of St. John’s, La Verne, CA,

And for Episcopalians trying to figure out what to think about the alliance of African Anglicans with the splinter group the Anglican Mission in America, the Rev. Vincent Shamo, of Ghana, made clear—that there is no monolithic African Anglicanism, but instead one that reflects both national peculiarities and the characteristics of the diverse missionary groups that brought the message more than 100 years ago.

And while being sensitive to culture leads to growth in Mexico, Mombo’s cautionary words suggest examining growth to make sure it’s not imprisoning people in oppressive cultural structures.

So, what’s left? Just the all-too-familiar stalemate of liberals looking at an issue till they nuance it into a frozen gridlock of subtle conflicting signals that ensure that nothing will actually happen? Actually, no. Citing a half-dozen examples from centuries of history, the Rev. John Kater, Director of the Center for Anglican Learning and Leadership and Professor of Ministry Development at CDSP, who chaired the conference, said the overlooked bond is a distinctly Anglican understanding of ministry that leads the church to be the conscience of society and the state.

Through history and throughout whatever culture in which they have found a home, Anglican churches are united by a "profound responsibility for, and engagement on behalf of, the health of the national life—the idea enshrined in the old English sense of the word commonwealth (common weal, the common good)," Kater said. A common understanding of ministry, which from the beginning included the ministry of the laity, “can be discerned over the course of centuries and literally around the globe,” Kater said.

“What if to be Anglican means to embrace a unique understanding of the church and its ministry…that believes in God’s call for healing the nations, to raise up what has fallen, to preach good news to the poor, sight to the blind, freedom to the oppressed and liberty to the captive, to be peacemakers and justicemakers?” Kater challenged the crowd.

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El Profé’s Latina/o Ministry Class at CDSP
BY LUCINDA ASHBY, M.DIV. ’04

HAVE YOU EVER looked at a phrase, a phrase you have seen hundreds of times before, and suddenly find that it takes on a different meaning? This is what happened in the “Ministry in a Latino Context” class. Professor John Kater created a curriculum for his students that centered on the theological, historical and cultural aspects of Latina/o ministry. My job as the Teaching Assistant was, seemingly, easier: I was to teach my classmates—Spanish speakers and non-speakers alike—how to preside correctly in Spanish.

We started with El Padre Nuestro. Initially, struggling with vowels and consonants, the familiar words soon leapt off the page with new meaning. Danos hoy el pan de cada dia (Give us this day our daily bread) moved from an exercise in the proper pronunciation of the letter “d,” to a poignant reminder of the needs of many for spiritual and actual bread. The same process occurred with El Credo Niceno. Intended by me as an exercise in the correct pronunciation of “p” in Spanish, padecio bajo el poder de Poncio Pilato (he suffered under Pontius Pilate) was stark, visceral recognition of the suffering that our Latin American friends have experienced at the hands of many Pontius Pilates. Both phrases spoke to us from out of a different context and called for a religion that could be seen, touched, experienced—a religion that could confront hunger, suffering, and injustice and speak with hope and practical solutions.

Led by the colorful experiences of both El Profé (what, in the spirit of the class, we began to call Professor Kater) and classmates who had lived and/or spent time in Latin America, the complexities inherent in Latina/o ministry became apparent. Accustomed to a fairly homogeneous group of people in our home parishes, we often assume the same of “types” of people. Yet, as our guest lecturers—the Revs. Ana Soto, Jorge Sotelo and Gloria del Castillo—told us, Latina/o ministry needs to be able to embrace the needs of people who are recent immigrants, second- or third-generation Latina/o Americans, and Latina/o Americans whose residence precedes that of the Anglo presence in this country. Additionally, within each country grouping, there are vast language and cultural differences with complex relationships in tension within the group of people we lump together as “Latina/os.”

El Profé and our guests spoke candidly about their own experiences in Latina/o ministry. Despite their expressed frustrations with the cultural and socio-economic tensions that arise between the needs of the institutional church and the Latina/o congregation, their stories brought hope and challenge to us. Most importantly, their experiences gave us an opportunity to confront our own unstated prejudices. For some there was the added recognition that our spiritual journeys, and the spiritual life of the Episcopal Church, are deeply tied to Latina/o ministry.

El Profé reminded us time and time again of the nature of the Galilean experience. Jesus and his followers were outsiders to the establishment, and with their outsider’s viewpoint, they could point to the flaws within the temple system. While this was intended as a metaphor for the Latina/o American experience in the United States, one cannot help but identify with both the uncomfortable position of the Galileans and that of the established church as it strives to open its doors widely.

Our Episcopal Church history is one of being resistant to change, to newness. Much of what keeps us comfortable is our unwillingness to challenge the status quo. Yet, if the status quo is not challenged, the church may end up becoming complacent and lose sight of its gospel tradition. Perhaps the salvation of the Episcopal Church will be in its very willingness to be uncomfortable—to tackle the hard questions and the need for change demanded by wholeheartedly embracing Latina/o ministry.

I think I can speak for my Latino ministry classmates when I say that it is our fervent prayer that those signs that read “The Episcopal Church Welcomes You” are true. I would like to hope that the Episcopal Church does truly welcome the nomads, the Galileans, the Spanish-speakers, the poor and those who live on the edge of society. I would hope that when we promise in our Baptismal Covenant to serve our neighbors and respect the dignity of every person that it is an authentic commitment, individual to individual, community to community.

The “Ministry in a Latino Context” class is only one of several beginnings in the CDSP multicultural curriculum, but it is a beginning for which my classmates and I are grateful to both CDSP and El Profé—Professor Kater.

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CALL Collaboration
Latina/o Formation Classes
ARTICLE AND PHOTOS BY RICHARD SNYDER, M.DIV. ’04

	JEAN-PAUL ANDRIEU with Members of the Latino Commission of the Diocese of California and students in a small discussion group

A UNIQUE COOPERATIVE and collaborative effort is providing theological education for members of Latino congregations in the Bay Area and in Utah.

The product of cooperation among CDSP’s Center for Anglican Learning and Leadership (CALL), the Diocese of California, and the Diocese of Utah provides theological education and leadership training and is proving to be very successful, according to the Rev. Canon Pablo Ramos of the Diocese of Utah.

The training is similar to that the participants would receive in a traditional seminary program. The dioceses of California and Utah wanted the program to meet the urgent need for Spanish-speaking clergy and lay leadership, explained Ramos.

Classes are being taught now in Salt Lake City and at CDSP in Berkeley. The Rev. Dr. John Kater, Director of CALL, noted that many attending sessions at CDSP may spend as much as five hours daily traveling to and from the program, “a sacrifice they are willing to make in return for the opportunity to do serious study of the Bible and to share in the lively and engaged discussion that is the heart of the program.”

He noted that the program is designed to allow people from within Latina/o congregations to continue to live and work at home while participating in the Saturday classes.

“Latino congregations do not always have people who quality for entry to seminary because they do not have a college diploma and do not have the financial resources,” explained Ramos.

The program was described to the bishops of Province Eight earlier this year. It received a very favorable reaction, said the Rt. Rev. Katharine Jefferts Schori, Bishop of Nevada. She said that several additional dioceses would like to implement the program as they develop their Latino congregations.

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Enriching the Fabric of the Community
BY LINDA WOOD
Dean of Students

CDSP enjoys diversity of faculty, staff, and students. Pictured below are some of the international students along with Associate Professor of Christian Education, RUSSELL MOY: RUTH CASIPIT (the Philippines), NAK-HYON JO “JOSEPH” JOO (Korea), DIOSDADO “DON” QUINTON (the Philippines), M. HUGO VIDELA (Argentina), VINCENT SHAMO (Ghana), PRESTON PARSONS (Canada), DOROTHY LAU (Hong Kong), HARRISON BURROUGHS (the Bahamas).

CDSP IS BLESSED with a rich array of students from many ethnic, racial and cultural backgrounds. We have students from Korea, Ghana, Nigeria, Argentina, Colombia, the Philippines, Canada, China, the Bahamas, Mexico, Ireland, and Australia. There are members of the community who claim African American, Native American, Asian and Asian American, and Latina/o identities. The community is also blessed by a variety of faculty, staff, and students who bring religious identities other than Episcopalian or Anglican to the mix. The diverse makeup of CDSP doesn’t stop with these descriptions.

The richness of this diversity is truly a blessing to the community. It offers the opportunity to talk with others who bring a variety of experiences. This can’t help but expand the world-view of this community and all the corners of the world we do and will touch. The beauty of a great tapestry comes from the interweaving of many different and valued threads. The gift of that tapestry is no more present than it is in the face of Christ in one another.

Not to say that living in such a diverse community is without its challenges! We are called to live into that stretching edge that challenges us to raise awareness of the riches being offered, and to embrace the challenge of assumptions and expectations that will be frustrated. Thanks be to God!

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Faculty News
BY LINDA CLADER
Dean of Academic Affairs

Fall semester was a busy one at CDSP, but people finished it in good spirits. The students continue to look very strong, and the faculty and staff morale are upbeat. Some highlights:

Accreditation
The visiting team from the Western Association of Schools and Colleges (WASC) and the Association of Theological Schools (ATS) came to CDSP in March to conduct their preparatory review for CDSP’s renewal of accreditation. Following that visit (and their response), the faculty will be heavily involved in preparing for the second phase, the Educational Effectiveness Review, that focuses on teaching and learning at CDSP and is scheduled for March 2004.

Curriculum
The CDSP faculty have continued to work hard to produce a revision of the M.Div. curriculum to go into effect in academic year 2003–2004. They are not finished yet; they have reviewed most aspects of the curricula of all of CDSP’s degree and certificate programs, but there are still details to be worked out. Following the March Board of Trustees meeting, they will hold meetings about the curriculum with CDSP students.

Admissions
We have welcomed four new members to the student body. One is from the Bahamas, and one is from Hong Kong. One is beginning the M.A. program in theology, one is entering the Certificate of Theological Studies, one is beginning three semesters in the Masters of Theological Studies (M.T.S.) program, and the fourth is a special student, intending to apply for the M.Div.

Faculty Activities
Professor Kater is on sabbatical for the spring semester. During that time, he will be in Hong Kong, Seoul, and some parts of China, and teaching for six weeks in Manila. Professor Larson-Miller continues on her year-long sabbatical, funded by the Luce Fellowship. Professor Weil spent some time in January in Rome, researching his project on the papacy. Professors Clader, Countryman, Maynard, and Grau worked at revising manuscripts for publication. Professors Maynard and Hayes braved the Chicago winter for a conference of Field Education directors.

D.Min. Program
Dr. Alda Marsh Morgan, who has been the Director of the Doctor of Ministry Program, is departing from that position as of the beginning of the spring semester to pursue various writing projects full time. Professor Hayes will be directing the D.Min. program for the next year and a half, and helping the faculty to review and assess that program.

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Ardith Hayes to Facilitate D.Min. Assignment
BY JANE MAYNARD
Assistant Professor of Pastoral Theology and Director of Field Educations

ON JANUARY 13TH, Ardith Hayes, CDSP’s Associate Director of Field Education and Interim Director of the D.Min. program, celebrated the fortieth anniversary of her ordination. Originally ordained as a Presbyterian pastor, Ardith is now a minister in the United Church of Christ. As a 1959 graduate of Yale University Divinity School, Ardith acknowledges that she was a pioneer. When reflecting on the course of her ministry, she wryly dubbed herself “a loophole woman.” She entered theological education through Field Education because that was one of the first doorways open to women. Over the years, Ardith has accumulated a wonderful variety of education and ministry experiences, all of which she brings to bear upon her work with students in Field Education. She has served as a pastoral counselor, church pastor, Dean of Campus Life at Pacific School of Religion, and Field Education Director both at McCormick Theological Seminary in Chicago and at Union Theological Seminary in New York.

Ardith’s vocation for Field Education grew out of an experience of failure. With a twinkle in her eye, she noted that she was a “Field Ed dropout.” Assigned to work with junior and senior high school students in a conservative Baptist congregation, Ardith notes that she was totally unprepared for the work and felt she was in over her head. Her passion for the work of Field Education over the years grew, in part, from this experience. She is committed to providing students with resources to prepare them for the day-to-day realities of ministry. Over the years, she has acquired important skills in congregational studies, counseling, and small group work, all of which she puts at the service of her students. More than one student has acknowledged that the tools she provided “saved their life” in that crucial first year in the parish.

Ardith’s quick wit, passion for ministry, and her seasoned perspective have greatly enhanced CDSP’s Field Education program and faculty community. We congratulate Ardith on the anniversary of her ordination and rejoice in her presence among us.

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Profile: Richard Schaper
CDSP’s Gift Planning Advisor
BY RICHARD FELTON
Vice President for Advancement

“I HAVE INCLUDED CDSP in my estate plans as beneficiary of my IRA because I am convinced that this community on the hill is an engine both representing and forging the best of what I have come to love and cherish in Christ’s church.” That is how Richard Schaper sums up his relationship with and affection for the seminary.

Since 1998, Richard has been shepherding friends of CDSP as they consider their estate plans and how they might include a significant gift to the seminary as part of those plans. He is both a Certified Financial Planner and an Episcopal priest. He is at once a financial advisor and a pastor.

Richard helps donors combine their concern for personal financial security with their desire to be generous. Through a myriad of estate planning options, he has helped countless seminary friends increase their net income while providing for the secure future of CDSP. With a pastor’s ability to listen, Richard learns the deepest fears and most heartfelt needs of our donors so he can offer options that will answer insecurities while providing opportunities for significant giving.

Prior to his work in gift planning, Richard spent nine years at Weston Priory, a Benedictine Community. He earned a Master of Theology degree from the Divinity School of Chicago and was ordained a Lutheran minister in 1982. He served as Senior Pastor of St. Mark’s Lutheran Church in San Francisco from 1988 to 1995. After leaving St. Mark’s, Richard joined Grace Cathedral, was confirmed in the Episcopal Church in 1999, and was received as an Episcopal priest in 2002. In addition to his work with CDSP, Richard is the Gift Planning Officer for the Diocese of California and Founder and Principal of Wealth Steward Consulting. He lives in Mill Valley, California, with his wife, the Rev. Dr. Anita Ostrom and their daughter, Ava.

To learn how a gift to CDSP can also provide lifetime income for you/your beneficiaries, please contact: Richard Schaper richard@wealthsteward.net 510/204-0707.

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CALL News

Center for Anglican Learning and Leadership
BY SKIP ORDWAY
Program Coordinator for the Center for Anglican Learning and Leadership (CALL)

THE IMMEDIATE EXCITEMENT and energy generated in January at Epiphany West 2003 may have faded a bit on campus with the start of spring semester’s buffet of classes. But the spirit and learning from that event continues to spread well beyond “Holy Hill” and Berkeley. Our guests have returned to their homes with new friends, new ideas, and new resources to enrich their ministries and to share with their students and colleagues. Our own Director of the Center for Anglican Life and Learning, John Kater, has left Berkeley for a six-month sabbatical, but he is taking with him the spirit of Epiphany West 2003.

As of this writing, John has delivered his Epiphany West ’03 paper at the Central Theological College of the Anglican Church in Japan and at the Anglican University in Seoul, Korea (Korean translation graciously provided by current CDSP student Nak-Hyon Joo). Now teaching a sixweek course on Anglicanism: A Global Communion at St. Andrew’s Theological Seminary in Manila, Philippines, the ideas generated in Berkeley during the conference will be explored in new ways before a different audience. Together, they will form new understandings of Anglican identity and diversity in our global communion.

Even as the discussions and ideas generated by Epiphany West 03 continue to spin out in new ways in new contexts, CALL is busy at home presenting more opportunities for discussion, learning and deepening of our individual roles as Anglican ministers of the Gospel. In February, CALL presented another in its series “An Evening with…” Dr. Rosemary Radford Reuther spoke on the promise of the ecological and feminist theological perspectives to “support relation of mutuality, rather than competitive power,” and the challenges these viewpoints present for theology and theological education.

Dr. Teresa Brown, CALL’s Director of On-Line Learning, is helping new students and new instructors understand the hows and whys of on-line learning as they begin this spring’s course offerings. She is also at work preparing for the next year’s cycle of courses, including a new two-year series in pastoral studies and a two-year sequence exploring the history and contributions of the Asian, African American, Latina/o and Native American congregations in the Episcopal Church.

As for myself, I look forward to preparing the next CALL catalog, planning for Epiphany West 2004, meeting with our network partners, and representing CDSP on the Graduate Theological Union’s Summer Session Planning Committee. Course offerings for summer 2003 are now listed on-line at www.gtusummersession.org, and a catalog is available by contacting the CALL office. Persons interested in being instructors for summer 2004 courses should prepare and submit their proposals this spring. Contact the CALL office or the GTU Summer Session office (800-999-0528, ext. 1268) for further information.

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On-line Teachers
Who are they and what are they saying?
BY THERESA BROWN
Director of Online Education, The Center for Anglican Learning and Leadership

SOME FACULTY MEMBERS may teach their classes at midnight, or feel comfortable wearing a bathrobe to class. Some never have to deal with a commute, traffic jams or public transit. Maybe this does not describe faculty members you have encountered, but it may be an accurate picture of the people who teach on-line courses for CALL.

CALL strives to find instructors who are experts in their subject, familiar with the principles of adult education, and willing to explore innovative ways of teaching.

“You have to be thinking three moves ahead of where you are,” says Patricia Shannon, GTU doctoral student teaching a course on ethics in the Anglican tradition.

“I’m pleasantly surprised at the quality of the student efforts in the class discussions,” Shannon said. “I expected thoughtful answers, but many times they write first quality essays. These are non-credit courses*, but much of the work is on par with seminary students. People in my class are working very hard.”

Deacon Josephine Borgeson, who recently taught a course called “Science and Faith in the Congregation,” agrees with Shannon. “I developed most of my resources at the beginning of the class. It was hard work can relax and enjoy the class. It pushed me to be organized. Although I can still add resources as I go along, I wanted most of the work done before the class began.” (Borgeson is a staff consultant for the Ministry Developers’ Collaborative, and Director of the Faith Project Network for the National Center for Science Education.)

Dr. Rod Dugliss is Dean of the School for Deacons of the Diocese of California, located at CDSP. (Dugliss has a Ph.D. in political science, has been a teaching missionary of the Episcopal Church in Japan, and was Academic Vice President at Lone Mountain College in San Francisco.) He taught a course on the Book of Common Prayer and thinks on-line classes allow a person to make good use of odd bits of time. “For a traditional class you have to carve out large blocks of time for preparation, the actual teaching portion in the classroom, grading papers and office hours. You also have to BE somewhere specific. With on-line classes, you can check up on students when it is convenient for you.”

CALL’s on-line courses are asynchronous, meaning people log onto the website when it’s convenient for them to participate in the discussion board and read comments posted by others. Faculty have to get used to checking the website frequently to see what’s new just as the students do. Shannon says, “I may check the website and find no one’s posted on the discussion board, but maybe 20 minutes later there will be a variety of postings. It’s not like everyone showing up for class at the same time.”

When I talk with prospective faculty for CALL on-line courses, I explain that there’s a different mindset at work on-line. You cannot use your body language, facial expressions or tone of voice to help convey your message, so everyone needs to develop an on-line teaching persona.

You also have to prepare in a different way than you do for a face-to-face class. Many veteran teachers use with stories, examples, and information. For an on-line class, you have your lecture or background information written out and ready well before class starts so students can do the readings before the discussion begins.

Debra Farrington, (the Editorial Director of Morehouse Publishing) thinks it’s important to pay careful attention to the discussion questions. They need to be open-ended, allowing people to integrate the material presented with their life experience, and keep a conversation going for several days.

While distance learning means people in remote areas and those whose schedules do not permit them to fit a “traditional” course into their lives can participate in theological education, many people still mention a desire for face-to-face contact. “I’m very relational,” Borgeson says, and I find it is harder to get to know students in an on-line class because I can’t see them. It’s just a matter of learning new ways to build relationships.”

Among other distinguished instructors who have taken the plunge into on-line teaching include: Donn Morgan, President and Dean, Professor of Old Testament at CDSP, Anne Breck Peterson, Director of Leadership and Liturgy at All Saints Church, Pasadena, and John Kater, Director of CALL.

*On-line courses may be taken for Continuing Education Units (CEU’s.)

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Denominational Multicultural Possibilities
BY CARLA ROLAND GUZMÁN, M.A., M.DIV., ’01

IN A SPECIAL session of Diocesan Convention (January 11, 2003), the Episcopal Church of Puerto Rico (Iglesia Episcopal Puertorriqueña, IEP) approved a resolution for canonical accession and incorporation with the Episcopal Church, USA. This resolution will be presented at the 2003 General Convention by the Standing Commission on World Mission and the Standing Commission on the Structure of the Church. Likewise, the churches of Cuba and Venezuela have also approved similar resolutions for canonical accession. The current extra-provincial ecclesial status has limited the full participation of the IEP in Province IX and other ecclesial structures since 1979. The overall aim of the resolution is to reconcile the extra-provincial ecclesial status of the IEP with the ecclesiastical doctrine of one, holy, catholic, and apostolic Church.

The Anglican Church has had a presence in Puerto Rico since 1872. Initially, Puerto Rico was part of the Anglican Diocese of Antigua. After the Spanish-American war in 1901, the Church in Puerto Rico became a missionary Diocese of the Protestant Episcopal Church of the USA. In 1979 the IEP and the Episcopal Church, USA voted for the extra-provincial status of the IEP in the hopes for a greater development of Province IX or the creation of an Anglican Caribbean Province.

The canonical accession and incorporation of the IEP will be beneficial both to the Episcopal Church in Puerto Rico and the Episcopal Church in the United States. In the midst of the multicultural vision of the church in the United States, we need to explore the many talents the IEP will bring. First, the IEP has an understanding of an Anglican identity within a Latino/a con text and ways to promote that identity. Second, the IEP has diocesan programs in Christian education and formation which function within a Latino/a context. Third, the diocesan seminary provides theological education and formation in Spanish. Finally, the IEP can provide opportunities for ministry and/or training in a multicultural environment. This is a great opportunity for many institutions and organizations, including CDSP, to forge new relationships with and within the Episcopal Church in Puerto Rico, its seminary, and its members.

Carla Roland Guzmán is a transitional deacon from the Iglesia Episcopal Puertorriqueña. She is currently a doctoral student at the University of Texas at Austin, an Episcopal Church Foundation Fellow, and a doctoral grant recipient for the Hispanic Theological Initiative. (see Crossings Summer 2001 issue)

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Prayer and Peacemaking:
The Reconciling Work of Theological Education”
Day on Campus • April 5, 2003

In these days of fear and distrust, several alumni of the Church Divinity School of the Pacific offered an alternative vision of a just and sustainable peace. The Right Rev. Chester Talton ’70, ’91 and the Rev. Canon Malcolm Boyd ’54, 95 were the keynote speakers for “A Day on Campus.”

Talton and Boyd have edited a ground-breaking new book which explores the spirituality of reconciliation. Together they have conducted workshops using prayer to help people voice their hurt and anger, explore prejudice and diversity, heal wounds, and reconcile differences. This book, Race and Prayers: Collected Voices, Many Dreams, a collection of prayers, poems and prose, has come out of that work.

The damage done by hatred and prejudice—based on race, sexual orientation, religion, or gender—runs very deep. “Around issues of differences, prayer makes God available to us and us available to God,” says Bishop Talton, the first African American Episcopal Bishop in the Western United States. He is currently the Bishop Suffragan of the Episcopal Diocese of Los Angeles.

Malcolm Boyd is a noted author and columnist, who authored the best selling devotional book Are You Running With Me, Jesus? He is currently the poet/writer-in-residence of the Cathedral Center of St. Paul, Los Angeles.

Race and Prayers: Collected Voices, Many Dreams is published by Morehouse Press. —JM-G

“A Day on Campus,” formerly called Seminary Day, is held every spring. The schedule for the day includes:

• a time with a panel of current students discussing their calls and visions for ministry
• a class with a CDSP professor
• worship in All Saints Chapel (with a student preacher)
• lunch in the Denniston Refectory with friends
• a keynote presentation

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From the Desk of…Jennifer Lynn Baskerville ’97 Jennifer Lynn Baskerville Director of Alumni/ae and Church Relations   Jennifer Lynn Baskerville   AS I CONTINUE to connect with alums from across the country via email, telephone, and church gatherings, I find that one of the topics of interest that comes up most often is related to reunions and alum gatherings. We all know that as wonderful as latter-day inventions such as email may be, nothing takes the place of the face-to-face encounter. Reunions and other like gatherings are wonderful ways to reconnect with old classmates and to revisit what for most is a pivotal experience in their formation—the seminary years. In my role on the CDSP staff, I have a particular interest in encouraging as many opportunities for alums to gather as possible. As we look to the future, I hope to take advantage of such events as diocesan conventions and other conferences and events to gather CDSP alums for a time of fellowship and reconnection. Don’t forget to save the date for our gathering at General Convention. As for gatherings and reunions on campus—well, that’s where I could really use your help. CDSP is not unique among seminaries in that it doesn’t have a “reunion office” to coordinate and put on reunion events. However, pulling together a class reunion timed to coincide with other events such as Epiphany West in January, Commencement in May, or Alum Convocation in October, can be done relatively easily as a cooperative effort between my office and a class representative. What follows is a template for Class Reunions developed by Dorothy Curry, a member of the Alumni/ae Council and Board of Trustees. In the next issue of Crossings you can look forward to hearing more about how the Alumni/ae Council hopes to organize and solicit class representatives to make this process even easier. In the meantime, if you have any questions about the template, or if you would like to have an off-campus gathering in your area, please do not hesitate to be in touch with me. Peace, Jennifer Lynn Baskerville JBaskerville@cdsp.edu

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CDSP Alum Consecrated January 18, 2003: A Succession of Harrises
JENNIFER BASKERVILLE-BURROWS ’97
Director of Alumni/ae and Church Relations

Gayle E. Harris Bishop Suffragan of Massachusetts

IT WOULD BE FAIR to say that Boston had not ever seen anything like it. The ten-degree temperature in January was normative. The site of some 200 red-stole vested clergy processing through Copley Place was not. But this was no ordinary day. As guides stood on the corners of this chic shopping district holding two by three foot pictures of the Rev. Gayle Elizabeth Harris ’81, over 1,000 Episcopalians and Anglicans from across the world made their way to Trinity Church, Copley Square for the consecration of this 981st bishop in the American Succession—the 14th woman to be ordained bishop in the Anglican Communion.

The Rt. Rev. Chester Talton ’70, ’91 preached the sermon

Gayle E. Harris, was elected Bishop Suffragan of Massachusetts in a special convention of the Diocese of Massachusetts in June 2002. Fourteen years prior, Massachusetts elected and consecrated the first female bishop—the Rt. Rev. Barbara C. Harris ’02 (no relation), who retired last October. The election and ordination of Gayle E. Harris to the episcopate in that diocese was particularly notable because it was the first time in which a Black woman was called in immediate succession after the retirement of another Black woman. Some would say it was the Holy Spirit moving in the bold way that it often does in the Diocese of Massachusetts. As the Rev. Virginia Brown-Nolan ’86, Rector of St. Luke’s in Washington, DC put it, “What they’ve done with this election is to not say, ‘We’ve already done that.’ ”

The women Bishops at the Consecration included (left to right): THE RT. REV. KATHARINE JEFFERTS SCHORI ’94, ’01, THE RT. REV. BARBARA HARRIS ’02, the newest Bishop, THE RT. REV. GAYLE HARRIS ’81, ’02, THE RT. REV. CHILTON KNUDSEN, and THE RT. REV. CATHERINE ROSKAM

The three-hour liturgy, preceded by a 45-minute procession, was rich in pageantry and music reflecting the diversity of the Diocese of Massachusetts and the spirit of the church of St. Luke and St. Simon Cyrene of Rochester, from which Bishop Gayle Harris was elected. African American spirituals, brass, hymns from Wonder, Love and Praise and the 1982 Hymnal and a Eucharistic Prayer from Enriching our Worship made for a contemporary yet traditional service. Lections were read in Spanish, Portuguese, and Cantonese, in addition to English.

The Church Divinity School of the Pacific (CDSP) was well-represented throughout the day by several dozen alums, board of trustee members, and former faculty and deans. Dean and President Donn Morgan was one of Gayle’s presenters. The Rt. Rev. Chester Talton ’70, ’91 preached the sermon, reminding Gayle of the bishop’s that they are loved by God especially in these very difficult times of economic decline and war. Bishop Barbara Harris gave the charge, exhorting Gayle to remember her source of strength in what will be a challenging ministry. Bishop Harris closed by reminding the bishop-to-be that “the power behind her is greater than the challenges ahead of her.” Following the sermon, charge, and prayer for the descent of the Holy Spirit, some thirty bishops gathered to lay hands on Gayle consecrating her for this new ministry.

The liturgy was followed by an elegant reception, featuring chocolate truffles and hors d’oeuvres, capping off an incredible day. Alumni Council member the Rev. Peter Chase ’80 co-chair of the Consecration committee, worked hard to pull off yet another history-making day.

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CDSP CROSSINGS Editor/Art Director Mollyanne Brewer Maremaa Editorial Board Teresa Gilmore, Richard Felton, Rosa Lee Harden, Donn Morgan, Margo Webster Writers John Allen, Teresa Brown, Richard Felton, Thomas Ferguson, Gayle Harris, Arthur Holder, John Kater, Mollyanne Brewer Maremaa, Donn Morgan, Chester Talton, Joseph Wakelee-Lynch, Louis Weil Alumni/ae Happenings Claudio Jo Weber Design & Production Barbara Nishi Graphic Design Printer Bacchus Press, Emeryville, CA Crossings is published by the Communications Office at CDSP. For a printed copy: 510/204-0710.

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