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The Rev Scott Allen Seefeldt

from the Diocese of Milwaukee

View this profile as a pdf.

 

 

 

 

 

 

Lay Nomination

Garwood Anderson

Zion Episcopal Church, Oconomowoc, Dio of Milwaukee

 

How long, and in what capacity, have you known the nominee?

I have known Fr Scott for over 35 years, going back to his undergrad days at the University of Wisconsin. I recruited him to the campus staff of InterVarsity Christian in the late 90s and served as his supervisor once removed. He had a key role in my recruitment to Nashotah House as a professor, and, as providence would have it, he would become Priest-in-Charge at our parish while I served on the vestry and as Senior Warden, and now as Rector. Our family has personally and directly benefited from a transformation of that parish, into a growing, vibrant, and warm community under his leadership.

 

What gifts do you feel the nominee has for the ministry and office of a Bishop?

Many, indeed. First, I believe he would be an excellent pastor and encourage to the clergy of the diocese. Second, he has the gifts and temperament to promote the unity, morale, and esprit de corps of the diocese as a whole. Third, being an exceptional preacher and inter-personally warm, he would excel in episcopal visitations to parishes. Fourth, he has been an adjunct professor of homiletics at Nashotah House, at which he has excelled, and a mentor to many students in supervised ministry. His contribution to the and mentoring of seminarians has been transformational for many.

 

Why do you believe this person would be a capable leader of the Diocese of Springfield?

Fr Seefeldt is one of the few Episcopal priests in the upper Midwest who has led the revitalization and growth of a parish, though, in his case, it has been two: Trinity, Baraboo, and Zion, Oconomowoc. He has what I regard to be the right theological vision for the Episcopal Church, though the personal wisdom to know how to collaborate within the context of diversity. Translating his personal skill for revitalization and transformation from a priest-parish role to a bishop-diocese role will be an enormous challenge for him and for anyone, but I believe it will be in the diocese’s best interest to seek a bishop candidate who has a track record with growth and parish hopefulness to guide and encourage other priests in that regard. In this respect, Fr. Seefeldt comes with earned credibility.

 

 

Clergy Nomination

Lars Skoglund
Rector of St. Michael’s Episcopal Church, Diocese of Milwaukee

 

How long, and in what capacity, have you known the nominee?

I first met Scott when my family had his over for dinner in the early 2000’s – we knew his wife from one of her previous jobs. While in seminary, I did a summer internship with him (in 2013). After graduating seminary, I worked under him as a lay pastoral assistant from December 2014 – July 2016. During that time his family became family to me. We both left that parish around the same time and went to parishes just 30 minutes apart., regularly meeting for professional and personal encouragement. Over the years, Scott has been a boss, a mentor, a colleague. He preached at my priestly ordination and presided at my wedding. I am proud to consider him one of my closest and dearest friends.

What gifts do you feel the nominee has for the ministry and office of a Bishop?

Scott is a steward – not in the small sense of money-grubbery, but in the grand and noble sense of the ancient Stewards of Gondor. His is a vocation of care: to tend to, restore, and build up God’s people, places, and yes, institutions. He takes care of what he has been given in the name and for the sake of the One who entrusted it to him: not as a manager, but as a pastor, not as an owner but as an overseer.

Scott sees a thing for what it is, what is was, and what it might yet be. He can communicate his vision with sincerity and winsomeness – and is one of the finest preachers I have ever heard. He can collaborate well, and does so naturally, but he also has the uncanny ability to avoid both the temptation of using collaboration as an opportunity to abdicate responsibility and the pitfall of endlessly seeking compromise and consensus when clarity and conviction are most needed. And he is committed to the task of staying in relationship across disagreement.

He is a man of deep integrity and genuine humility. Scott’s ministry is not about Scott, but about proclaiming Christ, and him crucified.

 

Why do you believe this person would be a capable leader of the Diocese of Springfield?

The best I understand it, the gifts described above are an excellent fit for where the diocese finds itself. Perhaps Scott’s best qualification is that he knows that the Diocese of Springfield does not need him – it needs Jesus Christ, and the power of his resurrection manifest through the indwelling Spirit. It is that knowledge, and that faith, which frees him to be an effective leader, whether in his current cure or as Bishop of Springfield.

 

From the Office for Transition Ministry Profile

Describe a moment in your recent ministry that you recognize as one of success and fulfillment.

The Covid-19 pandemic has been awful. In our diocese and elsewhere, we were not permitted to gather inside our church buildings for the better part of a year. I cannot say I loved preaching into a camera in an empty church, but I was regularly moved by people’s comments about what it meant for them to see their church and hear their priest online. I still think in-person Bible study is probably better, but I was moved to watch our Thursday morning women’s study double in size and more than double in affection for each other. All year long I said Mass on Zion’s front porch with people gathered in their cars. I cannot say I loved doing so in the winter, with knit cap and frozen hands, and ice fishermen wandering through the parking lot perplexed by what they were seeing. But, somehow, stripped of its customary gilding, kneeling before a makeshift Altar, the Sacramental cream of the words “We are not worthy so much as to gather up the crumbs…” was allowed to rise. And watching people reach for Jesus through the smallest crack of their car window still fills me with emotion even as I write these words. I don’t think we can call all this “success,” but we were indeed fulfilled.

 

Describe your liturgical style and practice

My liturgical preference is high-church, Anglo-Catholic. I was drawn into this church as a 24 year-old by the linguistic majesty of a spoken Rite I service, and I continue to find the traditional forms of worship within the Episcopal Church a bottomless source of meaning and value. My experience, however, has been much broader; and I have been conscientious as a priest of not merely imposing my preferences on the parishes I have served, but respecting their unique traditions and values. I am comfortable in more informal liturgies, and do my best not to insist upon my way. I am pleased to say, though, that the churches I have served have only grown in width and depth by leaning into our heritage, not away from it.

 

How do you practice incorporating others in ministry?

Invitation! I do a lot of inviting and suggesting and “shoulder-tapping.” Of course, before inviting people to consider ministry opportunities, I pray and discern. I consider if their obvious gifts are a good fit for what I have in mind for them to do. From time to time, so it is not just me doing so, we have pulled together ministry discernment committees to consider the incorporation of others into the ministry needs of the parish. A good portion of the challenge, it seems, is showing people that God has in fact gifted them, that their gifts are of precious value, and then connecting them with the ministry that needs doing. Often the answer is “yes.” And when it is “no,” that just means that God intends someone else for the role or that the particular task needs more time to accomplish.

 

How do you care for your spiritual, emotional and physical well-being?

I eat quite well, do not smoke or drink much alcohol. I lift weights throughout the year and enjoy road bicycling in the warmer months. Regular quiet retreats and not using social media contributes to my mental well-being. Though dispersed, I enjoy the company of a few good friends and quality family relationships. My spouse is truly my best friend. My spiritual practices are fairly traditional. My work forces me to think deeply about the Bible and how it pertains to modern life. The Daily Office provides the framework for my prayers. And I though I am a mere beginner, I am learning the ancient discipline of Iconography–spiritual paintings of the saints.

 

Describe your involvement in either the wider Church or geographical community.

My primary calling is to the parish. So as not to over-extend, I need to be intentional about my involvement in the wider church and community. I served five years on the Commission on Ministry, two years as President. I have tried to strengthen bonds between parishes in the deaneries I have served. I was on the board of our local Kiwanis club. Given my proximity, it has been a more recent pleasure to take an active role at Nashotah House Theological Seminary: serving as a field education mentor to numerous seminarians, as a volunteer gardener, and as an instructor of homiletics. I am currently on the Executive Council of the diocese and am the chairperson of our delegation to 2022 General Convention.

 

How do you engage in pastoral care for others?

This entirely depends on the needs of the person requiring care, but in general I am a big believer in “ministry of presence.” Somebody said that folks will not often remember what you said, but they will remember that you were there. I do my best to drop in on folks in the hospital, the home-bound, and to attend to families when people are dying. I also do a lot of listening. I have found that to be oftentimes what folks most need–simply to be listened to. To the degree to which I think somebody can receive it, I prayerfully and humbly offer them counsel. I try not pry into people’s lives and obviously I cannot read minds, so I encourage people to come to me if they need something or would like to talk. I try to be an approachable person.

 

Tell about a ministry project that exists because of your leadership. What was your role in its creation? Who can be contacted?

When I became rector of Trinity Baraboo I was impressed by the sheer number of health care professionals in the parish: doctors, nurses, and dentists–yet Trinity had no intentional wellness program. I thus recruited people interested in pioneering a Health and Wellness ministry. Two retired RN’s agreed to serve as parish nurses. One began a regional Heart Savers program offering low-cost CPR training to not-for-profit organizations throughout the county. The other started a monthly blood-pressure screening clinic during coffee hour. I personally led a weekly community bike ride during the summer with the goal of re-introducing people to bicycle riding in a friendly, non-threatening, and non-judgmental context. I have since moved from Trinity and from Baraboo, but I believe portions of this ministry continue to see to the physical and spiritual well-being of the parish. While I cannot take credit for much of the work that was done, I do think that this exciting ministry came into being because of my leadership.

 

How are you preparing yourself for the Church of the future?

The older I get and the longer I serve in ministry, the more I wonder if the key to the “Church of the future” isn’t the Church of the past. The congregations I have served have only ever grown in depth and number by rediscovering the historic traditions of the church. Things such as the Daily Office, regular reception of the Holy Eucharist, spiritual self-examination and sacramental confession, small group Bible study and devotional reading, etc., prove to be a powerful antidote to the loneliness and vapidity of the broader culture. I think the church has greater capacity to address the concerns of a modern society if it is anchored in those ancient practices that yoke us to Christ and offer a life-giving alternative to those who are spiritually searching. I am preparing for the Church of the future by doing my best in the present to being faithful to the disciplines of the past; by using this as the foundation by which I interpret and address the social challenges of today; and by inviting others to join me!

 

What is your personal practice of stewardship and how do you utilize it to influence your ministry in your worshipping community?

The tithe is the historic teaching of the Church and the Biblical benchmark for charitable giving. Stephanie and I give ten percent of our income to the parish, and I am comfortable teaching this discipline to the congregation. I am also aware that we have only been able to do so since becoming and living debt-free. This has reduced our family’s overall anxiety about money and created space and time to practice better stewardship in other areas of our lives (the “time and talent” bit). Through the years we have facilitated financial classes to help parishioners and community members take better control of their money, and we have witnessed improvements in people’s lives, their marriages, and in their charitable giving to the church and elsewhere.

 

What is your experience of conflict involving the church? And what is your experience in addressing it?

The subject of much of my continuing education after seminary has been in the field of Bowen Family Systems Theory as applied to congregational contexts. It has taught me the essential value of calm leadership, particularly in times of conflict. It has helped me better understand and regulate my own responses, especially when anxiety increases in the parish. And I have seen a lot: from theological disagreements over human sexuality, to politics, to the color of the carpeting in the fellowship hall. Whatever success I have had in addressing conflict relates to growing my capacities to manage my own anxiety non-reactively, to make decisions based upon principle, to stay connected to those with whom I disagree, and by not getting drawn into relationship “triangulation.” I work hard to communicate directly, promptly, and with the assumption of good will.

What is your experience leading/addressing change in the church? When has it gone well? When has it gone poorly? And what did you learn?


The church is always changing. As soon as somebody joins, moves away, or dies, change occurs. I see my role as encouraging the growth that is consistent with our history, values, theology, and customs. This comforts potentially wary Episcopalians that the change we often resist is the very thing that will ensure our church’s survival. I try not to make arbitrary changes or those based solely on matters of my personal taste. I have learned most changes are best if they are evolutionary and not revolutionary. I have also learned that resistance to change is sometimes the result of not tending enough to relationship. The capacity to stay connected across disagreement is essential for healthy congregations and dioceses.

 

Two Recent Sermons

1 Proper 6B
We have two little parables in todays’ reading from Saint Mark’s Gospel, in which Jesus compares the Kingdom of God to a farmer who scatters seed willy-nilly, in hopes that something will comes up; and to a mustard seed, the size and ubiquity of which in ancient Palestine was totally insignificant.

True, Jesus does say that the Kingdom’s harvest will be comparatively abundant. But still, had I been in the disciples’ marketing meeting that morning, I would have probably at least tried to dissuade Jesus against, as a marketing slogan:

“The Kingdom of God: just like throwing mustard seeds to the wind.” It just doesn’t have that ping. I might have suggested something like: The Kingdom of God: I’m lovin’ it. Or, The Kingdom of God: Just do it. Or even, the Kingdom of God: Mmm mmm Good—anything that might be a splash more enticing to those we were hoping to recruit.

Perhaps that’s not the point. “Although this parable of the growing seed is among the shortest of all parables, it has proven to be surprisingly difficult to interpret. Scholars [do not] agree what the key element is here: is it the power of the seeds, the inactivity of the farmer, the mystery of how seeds do what they do? What is the point?”[1]

One of my New Testament professors wrote: “the parable of the seed growing secretly seeks to inculcate trust on the part of Jesus’ disciples that the Kingdom of God, already hiddenly at work in Jesus’ ministry, will, in God’s good time, become manifest and be consummated.” [2]

This may have been a response to the understandable frustration of the first disciples, and in anticipation of those who would follow, of how to spiritually, and today we might even say psychologically, handle their mission’s occasional ineffectiveness. “Only some accepted the proclamation of the Kingdom, and even among them there were failures.”[3] Starting anything is hard. Just getting up in the morning can oftentimes be a travail—hence the “snooze” button. Nothing like starting the day with a little procrastination!

Starting a church is nigh impossible. You’ve heard of church planting. It’s an exercise in American optimism, where a handful of folks recruit new members out of coffee shops and by meeting people around town, until there’s enough of them to launch public services and carry on. I’m cheeky by design, so please don’t interpret this as anything other than a godly enterprise. Church planters are often focused, as we all should be, on actually converting people from a life of sin to new life in our Lord Jesus Christ, and getting them into the fellowship of his church. And still, four out of five of these churches don’t make it. Jesus wasn’t just planting a church. He was inaugurating and manifesting the Kingdom of God—a cosmic enterprise, begun with the likes of a few rough and tumble Galilean fishermen, and today, with the likes of you and me. Kind of like… throwing mustard seeds to the wind.

It’s tempting, oh so tempting, especially as Americans, to focus our attention on, and perhaps even be embarrassed about, the thing that seems to be missing from these parables: anything to do with growth. Hence my earlier desire to better “sell” the Kingdom at the marketing meeting. Bigger is better. More is success. New is progress. Health is wealth. That is our worldview. We are enculturated, unconsciously, to value growth—growing businesses, growing economies, growing churches, often without thought to the ends or even the costs. Have you seen Lake Mead lately? Lake Mead is the reservoir created by the Hoover Dam, and it largely supplies water to the whole of the Southwest: Vegas, Los Angeles, and much of California’s southern farm lands—which have to produce more and more for the growing populations of Vegas, and Los Angeles, and for us—to make sure we have pale tomatoes in February. My grandmother just used to grow them herself and can them in late-August, but now we have Lake Mead. Or we used to, as it’s down to 30% capacity and decreasing. There just isn’t enough water to supply our enculturation. But we do have pale tomatoes.

As we have arrived to the “pale tomato” portion of today’s sermon, we might as well reflect on our own spiritual and psychological response, as Christians, to things not always going to plan. For as enculturated as we are to value success, our experience, as human beings, as Christians, is often different. Bigger costs more than we can sometimes pay. New is ephemeral. Health is elusive. Our bodies fail us. We grow old. Churches fail. The promise of the Kingdom is not that we will be successful. The promise of the Kingdom is that there will be a harvest, and that we will be part of it. As the hymnwriter put it: “All we can do is nothing worth unless God blesses the deed; vainly we hope for the harvest-tide till God gives life to the seed; nearer and nearer draws the time, the time that shall surely be, when the earth shall be filled with the glory of God as the waters cover the sea.” And, my friends, this promise of God is ancient. “Those who are planted in the house of the Lord,” we read in today’s Psalm written centuries earlier, “shall flourish in the courts of our God. They shall still bear fruit in old age; they shall be green and succulent; that they may show how upright the Lord is.”

Blessed assurance of the salvation yet to come, as we noted last week, is not only an attribute of those who are members of the Kingdom today, it is the animating force that drives our sense of mission—because all the other stuff can’t. Well, it can, but never for very long, and never with any lasting fruit. The Kingdom is not manifest by enthusiasm, or charm, or money, or fear, or hate, or anything else upon which so many modern movements are so frequently built. Those things are in sight. Saint Paul said that we, rather, walk by faith—faith in the wonderful grace of Jesus; faith in his atoning sacrifice for our sins upon the cross; faith in his resurrection from the dead; and, if Christ is Risen from the dead, faith that when the roll is one day called up yonder, we will be there;faith that faith the size of a mustard seed, and acts of faith however small, are much greater than they appear.

“So,” said Paul, and so say we all, “We are always confident… and we regard no one—no nothing—from a human point of view. Because if anyone is in Christ, there is new creation.” And, Paul also said, “the love of Christ,” and nothing less, “urges us on.”

 

2 Proper 7B

For the past couple of weeks we’ve been reading from Saint Paul’s second letter to the Corinthians. The context for today’s reading from chapter six is Paul’s appeal to the Corinthians to be reconciled to God, and to open their hearts to him, Paul, as their apostle. He once again responded to their criticisms of his ministry style, and then he states the theological basis upon which their reconciliation rests. Paul’s message stood in contrast to other teachers: false, so-called “apostles”, Gnostics who interpreted Jesus as just an earthly divine man. Paul calls on his readers not to receive God’s grace in vain—not to let their response to the gospel be marred by entertaining criticisms of that gospel or of the one who brought it to them. You’ve heard of “not shooting the messenger?” It’s not exactly a new phenomenon, especially when we are being told something we do not want to hear; especially when the thing we do not want to hear is perhaps an unsavory truth about ourselves in light of the newness and purity of life that Jesus intends for us to have. Nowadays it’s even easier to simply tune out what we don’t want to hear; to retreat to the “media ecosystems” that comport with our current opinions; to find a new pastor or a new church.

For his part, though, Paul insists that he conducted his life and ministry so as not to hinder their reception of God’s grace. He sought in every way to commend himself to them as a servant of God, even by putting up with their shenanigans. It says in verses 4 and 5 that Paul and his companions endured great afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, and hunger. Perhaps that sounds melodramatic, but that it’s exactly what they experienced. It’s what so many have experienced for the sake of following Christ—and not just two thousand years ago, but up to and including these last days. According to a ministry called Open Doors, a group that helps, and tries to raise awareness, about persecuted Christian worldwide, in the last year alone: 340 million Christians live in places where they experience high levels of discrimination and persecution;4,761 Christians were killed on account of their faith; 4,488 churches and other church buildings were attacked; and 4,277 Christians were detained without trial, arrested, sentenced, or imprisoned. The main reasons they cite for Christian persecution are: authoritarian governments viewing Christianity as a threat to their power; suspicion of anything outside the majority cultural faith;extremist groups that just want to destroy Christians; and official and cultural domination of

a single religion. …all of which was made a lot worse by a global pandemic. In India, one Open Doors partner connected 100,000 Christians with food supplies after they had been turned away from other distribution centers, after walking for hours, simple because of their identity.[4]

There were nights in the height of the pandemic, in full transparency, that I complained because I had to cook yet again. …with food that I got to order online and have someone stuff into the trunk of my car. I repent.

Of course, persecution is not just a Christian experience; neither does it just happen “over there.” We must never forget the synagogue in Pittsburgh.We must never forget the Sikh Temple right here in Oak Creek. The Corinthian “spirit”, and the Gnostic ideologies that tickle its ears, is alive and well in humanity today. It’s the spirit of grievance. It’s the spirit of fear. It’s the spirit of violence. It’s the spirit that pits one group of people against another. It’s the troubled waters of our times.

Paul asked the Corinthians in verse twelve to open wide their hearts—to open their hearts, to him, to the true gospel of hope and salvation, and to one another—in ways they perhaps hadn’t as yet done; in ways that didn’t comport to the divisive spirit of the age. An open heart is a beautiful idea. But an open heart is much like an open fist. It requires a certain letting go and a willingness also to receive.

Elisabeth Elliott, who herself knew something of the cost of discipleship, said: “If we hold tightly to anything given to us, unwilling to allow it to be used as the Giver means it to be used, we stunt the growth of the soul. What God gives us is not necessarily ‘ours’ but only ours to offer back to him, our to relinquish, ours to lose, ours to let go of, if we want to be our true selves.Many deaths must go into reaching our maturity in Christ, many letting goes.”[5] Would that those many deaths be henceforth to self, as our Lord Jesus Christ exemplified, rather than those of others, because of something so precious as difference.

Just a couple days ago was the anniversary of another event we must never forget: when, wrote historian Peggy Noonan, the lives of “Nine beautiful people were [taken] during a Wednesday night Bible study at the Emanuel African Methodist Episcopal Church. Their relatives were invited to make a statement in court. Did you [remember] what they said? They spoke of mercy. They offered forgiveness.

They invited the suspect, who was linked in by video from jail, to please look for God. There was no rage, no accusation—just broken hearts undefended and presented for the world to see. They sobbed as they spoke. A family member of Anthony Thompson said he forgave the shooter. ‘I forgive you and my family forgives you, but we would like you to take this opportunity to repent…confess, [and] give your life to the one who matters most, Christ, so that he can change it—can change your ways no matter what happens to you, and you will be OK. Do that and you will be better.’”[6]

These precious people and their forebears have thus commended themselves to the shooter, to us as a nation, to us as a church: through great endurance, in afflictions, hardships, calamities, beatings, imprisonments, riots, labors, sleepless nights, and hunger. And they did so with an innately Christian response—following Saint Paul: by purity, knowledge, patience, kindness, holiness of spirit, genuine love, truthful speech, and the power of God. They met humanity’s weapons of death with God’s weapons of righteousness in both open hands. And in so doing, they have spoken frankly to us, like Saint Paul did to the Corinthians. They have shown us a more excellent way. They proved that the Lord Jesus Christ alone yet calms the raging storms of our anxious human seas; and bids us, nay commands: “Peace! Be still!” May we not accept the grace of God in vain. “See, now is the acceptable time; see, now is the day of salvation.”

 

Curriculum Vitae

 

Positions held

2016-present:  Zion Episcopal Church,  Oconomowoc, WI—Rector

  • Initially appointed by the bishop and then elected rector to do the work of intentional redevelopment following a church conflict and years of significant decline.
  • 45% increase in pre-pandemic Sunday worship attendance and 43% increase in pledged income.
  • Major capital improvements and deferred maintenance, including: a new driveway and parking lot expansion, remodeling of the Great Hall and kitchenette; painting of the rectory; and air-conditioning the historic church building.
  • Raised funds to refurbish Zion’s historic pipe organ and add several new stops.
  • Leadership recruitment and redevelopment of ministry to children and youth.

2009-2016: Trinity Episcopal Church, Baraboo, WI—Rector

  • 25% increase in church attendance, 80% increase in youth/children formation participation, and 37% growth in endowment funds.
  • Worked with the Episcopal Church Foundation to initiate a $268,000 capital campaign for roof repairs, staffing needs, and endowment building.
  • Worked with parish nurses to establish a parish wellness program offering exercise programs to the community and low-cost CPR training to not-for-profit organizations.
  • Encouraged major building improvements: renovation of the parish hall, installation of a new Rodgers digital organ, and air conditioning of the historic church building.

2014-2016: St. John the Baptist Episcopal Church, Portage, WI—Vicar

  • Appointed by the bishop to bring stability and pastoral care to a small congregation after a recent church conflict.
  • Supervised a recent seminary graduate in the ordination process as he served as a lay assistant for pastoral care and youth group leader for St. John’s and Trinity, Baraboo.

2007-2009: St. Michael’s Episcopal Church, Racine, WI—Assistant Rector

  • Shared with the rector the responsibilities of preaching, officiating, and pastoral care.
  • Facilitated a revitalization of Christian education and small group ministry, personally serving as a youth group leader and small group leader for people in their 20s and 30s.

1999-2004: InterVarsity Christian Fellowship—Campus Staff Member

  • Facilitated student-led college ministry, coordinating evangelistic activities, student recruitment, and campus outreach.
  • Raised financial support from individuals and churches for personal and ministry expenses.
  • Led international student exchange programs to Belarus and Northern Ireland focused on matters of difference, reconciliation, and faith-sharing.


Education

Nashotah House Theological Seminary
2010-present: Continuing education in Congregational Development and Bowen Family Systems Theory
2007 Master of Divinity, cum laude

University of Wisconsin—Madison
1999 Bachelor of Music

 

Diocesan service

2022: Current chairperson of diocesan deputation to General Convention
2018-present, 2012-2014: Executive Council member
2016-2020: Congregational Redevelopment Cohort participant
2016, 2009, 2007: Fresh Start Participant
2014-2016: Convocation Dean
2010-2014: Commission on Ministry member, 2012-2014 President
2007: Diocesan Christian Education Task Force participant

 

Other service and memberships, past and present
2017-present: Instructor of Homiletics, Nashotah House Theological Seminary
2015-2017: Participant in Virginia Theological Seminary’s “Second Three Years” mentoring program to newly ordained clergy
2014-present: Supervised Pastoral Ministry mentor to seminarians from Nashotah House Theological Seminary
Human Growth and Development Advisory Council, Baraboo School District
St. Clare Hospital Ethics Committee, Baraboo, WI
Baraboo Kiwanis
Model ‘A’ Restorer’s Club of America

 

Family
Spouse: Stephanie L. Seefeldt (married November 13, 1999)
Children: Tyrese (22), Alister (18), Aderyn (16), Ezra (12)

 

 

Video Submission for question:

After reviewing and reflecting on the information provided, why do you feel called to be a nominee for the 12th Bishop of Springfield?