Spirituality does not exist for its own sake, nor as a personal preference for those so inclined, but only in view of the goal of Christian existence, which has been classically described as the vision of God. The God in whom we put our trust is one we understand as Trinity, i.e., God whose very being is in and through the highest internal relationship of self-giving love. The extension of the divine life (as the Anglican church understands it) is a church life of the highest interconnectedness among persons and between persons and God. Individualization and personalization (becoming more and more who we are as human beings) are indeed implications of this, but they must be set in a Trinitarian context, i.e., they must be effected in two contexts: a permanent connection with the whole of revelation, and a permanent connection with the whole of the body of Christ.

Therefore, spirituality as Anglicanism understands it exists as a discipline precisely to place us in the presence of the total form or pattern of God's revelation and the total form or pattern of the church's response to it. This is what discipline means: a commitment to permanent connection which is lived out concretely in daily life. Classically in Anglicanism this has had the following concrete elements:

• Regular study of Holy Scriptures.
• Eucharist on Sundays and Prayer book holy days.
• The Daily Office of Morning and Evening Prayer.
• Sacramental confession, as appropriate, ideally in the context of spiritual direction.

We at Bexley Hall exist not as an entity in ourselves, but as part of the wider community of the Divinity School. Therefore, in keeping with Anglicanism's own Trinitarian beliefs, appropriate spiritual discipline in this context requires a commitment to the whole community around us. This involves continual active and reflective engagement with issues of justice, inclusivity, and respect for others of differing backgrounds and beliefs; participation in community life generally; and regular participation in All School Worship of traditions other than our own.

Finally, our individual charisms and gifts can and indeed should be cultivated, but in light of the goal of the whole Body: union with God. Some of these charisms are familiar and permanent features of the church, but others may be very much a particular calling of the Spirit related to circumstance, time, place, and personality. Nevertheless, the authenticity of any charism is to be judged, over the long term. through community discernment.The way this general pattern of spirituality is expressed concretely in the lives of individual members of this community will, of course, vary.For example, the participation of individuals may be affected by personal schedules, work and family commitments, or other circumstances. However, we believe that in this seminary the pattern of spirituality which is most likely to be edifying to both the individual and the community includes:

• Regular attendance at worship on campus:
• The Daily Office and All-School worship, including both Anglican all-school worship and worship in the rich variety of traditions of those with whom we live, work, and study.
• Sunday worship in a local parish.
• Disciplined prayer and study of Scripture on occasions when participation in public worship is, for whatever reason, not possible.
• Deliberate reflection upon and attention to overall spiritual well-being which, in this context, entails consideration of the connections between study, work, personal life, worship and prayer, leisure, and participation in the community.

We are fully aware that following a spiritual discipline may at times become boring or otherwise burdensome. We that these feelings arise at least in part from the fact that none of us has yet to reach the degree of spiritual perfection for which we aim. (This is why the Prayer Book's prayer before worship, for example, includes an entreaty for deliverance from coldness of heart and wanderings of mind.) Nor are feelings the primary or only gauge of our spiritual maturity. At such times, the virtues of perseverance and fortitude are of particular value. Each of us, as faculty members of this community, has prayerfully examined our spiritual lives and our schedules and made concrete commitments to follow the pattern outlined above. We invite you to do the same. Any of us would be happy to talk with you about this at any point.