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A free floating commentary on culture, politics, economics, and religion based on a passionate commitment to the truth and a desire graciously to refute that which is contrary to it….
"He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."
--Titus 1:9, Revised Standard Version
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Bishop William White of Pennsylvania, who first expressed the idea of a national association of state churches that later became TEC, outlined a plan "for organizing these Church of England congregations." White was "very sympathetic to the notion that the individual state organizations and dioceses should have the full and open control of their own property and of their own government" (p.27)
Take the time to read through it all (74 page pdf).
Filed under: * Anglican - Episcopal Episcopal Church (TEC) Presiding Bishop Katharine Jefferts Schori TEC Conflicts TEC Polity & Canons * Christian Life / Church Life Church History Parish Ministry Stewardship * Culture-Watch Law & Legal Issues * South Carolina * Theology Ethics / Moral Theology
We Americans live in a society awash in historical celebrations. The last few years have witnessed commemorations of the bicentennial of the Louisiana Purchase (2003) and the 60th anniversary of the end of World War II (2005). But one significant milestone has gone strangely unnoticed: the 200th anniversary of Jan. 1, 1808, when the importation of slaves into the United States was prohibited.
This neglect stands in striking contrast to the many scholarly and public events in Britain that marked the 2007 bicentennial of that country's banning of the slave trade. There were historical conferences, museum exhibits, even a high-budget film, "Amazing Grace," about William Wilberforce, the leader of the parliamentary crusade that resulted in abolition.
What explains this divergence? Throughout the 1780s, the horrors of the Middle Passage were widely publicized on both sides of the Atlantic, and by 1792 the British Parliament stood on the verge of banning the trade. But when war broke out with revolutionary France, the idea was shelved. Final prohibition came in 1807, and it proved a major step toward the abolition of slavery in the empire.
What explains this divergence? Throughout the 1780s, the horrors of the Middle Passage were widely publicized on both sides of the Atlantic, and by 1792 the British Parliament stood on the verge of banning the trade. But when war broke out with revolutionary France, the idea was shelved. Final prohibition came in 1807, and it proved a major step toward the abolition of slavery in the empire.
The British campaign against the African slave trade not only launched the modern concern for human rights as an international principle, but today offers a usable past for a society increasingly aware of its multiracial character. It remains a historic chapter of which Britons of all origins can be proud.
In the United States, however, slavery not only survived the end of the African trade but embarked on an era of unprecedented expansion.
Read the whole article.
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Race/Race Relations Religion & Culture * International News & Commentary America/U.S.A. England / UK * Theology Ethics / Moral Theology
Just and eternal God, we offer thanks for the stalwart faith and persistence of thy servants William Wilberforce and Anthony Ashley-Cooper, who, undeterred by opposition and failure, held fast to a vision of justice in which no child of yours might suffer in enforced servitude and misery. Grant that we, drawn by that same Gospel vision, may persevere in serving the common good and caring for those who have been cast down, that they may be raised up through Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Generous God, whose Son Jesus Christ enjoyed the friendship and hospitality of Mary, Martha and Lazarus of Bethany: Open our hearts to love thee, our ears to hear thee, and our hands to welcome and serve thee in others, through Jesus Christ our risen Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.
Dissatisfaction is the one word that best expresses the state of mind in which Christendom finds itself today. There is a wide-spread misgiving that we are on the eve of momentous changes. Unrest is everywhere. We hear about Roman Councils, and Anglican Conferences, and Evangelical Alliances, about the question of the Temporal Power, the dissolution of Church and State, and many other such like things. They all have one meaning. The party of the Papacy and the party of the Reformation, the party of orthodoxy and the party of liberalism, are all alike agitated by the consciousness that a spirit of change is in the air.
No wonder that many imagine themselves listening to the rumbling of the chariot- wheels of the Son of Man. He Himself predicted that " perplexity" should be one of the signs of His coining, and it is certain that the threads of the social order have seldom been more seriously entangled than they now are.
A calmer and perhaps truer inference is that we are about entering upon a new reach of Church history, and that the dissatisfaction and perplexity are only transient. There is always a tumult of waves at the meeting of the waters; but when the streams have mingled, the flow is smooth and still again. The plash and gurgle that we hear may mean something like this.
At all events the time is opportune for a discussion of the Church-Idea ; for it is with this, hidden under a hundred disguises, that the world's thoughts are busy. Men have become possessed with an unwonted longing for unity, and yet they are aware that they do not grapple successfully with the practical problem. Somehow they are grown persuaded that union is God's work, and separation devil's work ; but the persuasion only breeds the greater discontent. That is what lies at the root of our unquietness. There is a felt want and a felt inability to meet the want; and where these two things coexist there must be heat of friction.
Catholicity is what we are reaching after....
--William Reed Huntington The Church Idea (1870)
O Lord our God, we thank thee for instilling in the heart of thy servant William Reed Huntington a fervent love for thy Church and its mission in the world; and we pray that, with unflagging faith in thy promises, we may make known to all peoples thy blessed gift of eternal life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O gracious God, we remember before thee this day thy servant and apostle James, first among the Twelve to suffer martyrdom for the Name of Jesus Christ; and we pray that thou wilt pour out upon the leaders of thy Church that spirit of self-denying service by which alone they may have true authority among thy people; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Holy Father, who hast nourished and strengthened thy Church by the writings of thy servant Thomas a Kempis: Grant that we may learn from him to know what we ought to know, to love what we ought to love, to praise what highly pleaseth thee, and always to seek to know and follow thy will; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty God, whose blessed Son restored Mary Magdalene to health of body and mind, and called her to be a witness of his resurrection: Mercifully grant that by thy grace we may be healed of all our infirmities and know thee in the power of his endless life; who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever.
...Dodgson’s writing bears subtle witness to the wonders of both creation and its creator in ways that deserve more attention. He was a committed, lifelong member of the Church of England. Although he balked at taking Holy Orders, he was ordained as a deacon in the church in 1861.
While his doctrinal views parted ways with those of his high church ancestors (his great-grandfather had been a bishop and his father a clergyman), Dodgson shied from the religious controversies plaguing the church at the time, remaining essentially what would have been considered orthodox.
“Most assuredly I accept to the full the doctrines you refer to — that Christ died to save us, that we have no other way of salvation open to us but through His death, and that it is by faith in Him, and through no merit of ours, that we are reconciled to God,” Dodgson wrote in a letter to a friend in 1897, “and most assuredly I can cordially say, ‘I owe all to Him who loved me, and died on the Cross of Calvary.'”
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry Ministry of the Ordained * Culture-Watch Books Children History Religion & Culture * International News & Commentary England / UK * Theology
The religious historian Owen Chadwick, who has died aged 99, was one of the most remarkable men of letters of the 20th century. He held two Cambridge University chairs over a period of 25 years, was its vice-chancellor during the student unrest of the late 1960s, chaired a commission that transformed the structures of the Church of England, and declined major bishoprics.
His range of publication was exceptional: he was a master of the large canvas – The Secularisation of the European Mind in the Nineteenth Century (1976) or The Popes and European Revolution (1981); of the full-scale biography such as those of Hensley Henson (1983), the stormy petrel of church politics, and of Michael Ramsey (1990); and of the cameo, as in Victorian Miniature (1960), his study of the fraught relationship between a 19th-century squire and parson, drawing on the papers of each, or as in Mackenzie’s Grave (1959), his wonderful story of the bishop sent to lead a mission up the Zambesi and whose disappearance brought out the best and the worst in Victorian Christianity and public life.
In addition to his one textbook – The Pelican History of the Church: The Reformation (1964), the first book on many reading lists for a quarter of a century – he produced several books for a wider readership, including A History of Christianity (1995) and a short biography of John Henry Newman (1983), but few articles or reviews.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry Death / Burial / Funerals * Culture-Watch Books Education Young Adults * International News & Commentary England / UK * Theology
Great is the Lord. How great Jehovah is essentially none can conceive; but we can all see that he is great in the deliverance of his people, great in their esteem who are delivered, and great in the hearts of those enemies whom he scatters by their own fears. Instead of the mad cry of Ephesus, "Great is Diana, "we bear the reasonable, demonstrable, self evident testimony, "Great is Jehovah." There is none great in the church but the Lord. Jesus is "the great Shepherd, "he is "a Saviour, and a great one, "our great God and Saviour, our great High Priest; his Father has divided him a portion with the great, and his name shall be great unto the ends of the earth.
And greatly to be praised. According to his nature should his worship be; it cannot be too constant, too laudatory, too earnest, too reverential, too sublime. In the city of our God. He is great there, and should be greatly praised there. If all the world beside renounced Jehovah's worship, the chosen people in his favoured city should continue to adore him, for in their midst and on their behalf his glorious power has been so manifestly revealed. In the church the Lord is to be extolled though all the nations rage against him. Jerusalem was the peculiar abode of the God of Israel, the seat of the theocratic government, and the centre of prescribed worship, and even thus is the church the place of divine manifestation. In the mountain of his holiness. Where his holy temple, his holy priests, and his holy sacrifices might continually be seen. Zion was a mount, and as it was the most renowned part of the city, it is mentioned as a synonym for the city itself. The church of God is a mount for elevation and for conspicuousness, and it should be adorned with holiness, her sons being partakers of the holiness of God. Only by holy men can the Lord be fittingly praised, and they should be incessantly occupied with his worship.
--The Treasury of David on Psalm 48
This is a must-not-miss as far too many do not know of this story of Saint John in his elder years--KSH.
Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been handed down and treasured up in memory. For when, after the tyrant's death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those that were pointed out by the Spirit.
7. When he had come to one of the cities not far away (the name of which is given by some ), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, 'This one I commit to you in all earnestness in the presence of the Church and with Christ as witness.' And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus.
8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.
9. But some youths of his own age, idle and dissolute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint. At first they enticed him by costly entertainments; then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime.
10. He gradually became accustomed to such practices, and on account of the positiveness of his character, leaving the right path, and taking the bit in his teeth like a hard-mouthed and powerful horse, he rushed the more violently down into the depths.
11. And finally despairing of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest. Taking them, therefore, and forming a band of robbers, he became a bold bandit-chief, the most violent, most bloody, most cruel of them all.
12. Time passed, and some necessity having arisen, they sent for John. But he, when he had set in order the other matters on account of which he had come, said, 'Come, O bishop, restore us the deposit which both I and Christ committed to you, the church, over which you preside, being witness.'
13. But the bishop was at first confounded, thinking that he was falsely charged in regard to money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve John. But when he said, 'I demand the young man and the soul of the brother,' the old man, groaning deeply and at the same time bursting into tears, said, 'He is dead.' 'How and what kind of death?' 'He is dead to God,' he said; 'for he turned wicked and abandoned, and at last a robber. And now, instead of the church, he haunts the mountain with a band like himself.'
14. But the Apostle rent his clothes, and beating his head with great lamentation, he said, 'A fine guard I left for a brother's soul! But let a horse be brought me, and let some one show me the way.' He rode away from the church just as he was, and coming to the place, he was taken prisoner by the robbers' outpost.
15. He, however, neither fled nor made entreaty, but cried out, 'For this did I come; lead me to your captain.'
16. The latter, meanwhile, was waiting, armed as he was. But when he recognized John approaching, he turned in shame to flee.
17. But John, forgetting his age, pursued him with all his might, crying out, 'Why, my son, do you flee from me, your own father, unarmed, aged? Pity me, my son; fear not; you have still hope of life. I will give account to Christ for you. If need be, I will willingly endure your death as the Lord suffered death for us. For you will I give up my life. Stand, believe; Christ has sent me.'
18. And he, when he heard, first stopped and looked down; then he threw away his arms, and then trembled and wept bitterly. And when the old man approached, he embraced him, making confession with lamentations as he was able, baptizing himself a second time with tears, and concealing only his right hand.
19. But John, pledging himself, and assuring him on oath that he would find forgiveness with the Saviour, besought him, fell upon his knees, kissed his right hand itself as if now purified by repentance, and led him back to the church. And making intercession for him with copious prayers, and struggling together with him in continual fastings, and subduing his mind by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection.
(From Eusebius which may be found there [III.23]).
Filed under: * Christian Life / Church Life Church History Parish Ministry Evangelism and Church Growth Ministry of the Ordained Pastoral Care * Theology Christology Soteriology Theology: Scripture
After I’d given a talk to mark the 70th anniversary of Dietrich Bonhoeffer’s execution, I got a letter complaining that Bonhoeffer had been drained dry of meaning and was of no more use to the church. Here’s what I replied.
Bonhoeffer was theological. We don’t all have to write two doctoral theses by the age of 24. But we do have to approach every challenge as fundamentally a question about God. The German Christians were seduced into treating the führer as God. Bonhoeffer and the Confessing Church saw that the problem with the Nazis was first a theological problem.
Bonhoeffer was about Jesus. The Bonhoeffer of popular theology is the one who talks from prison about the “world come of age” and “religionless Christianity.” But what put him in prison was Jesus. The church fears that when it says the word Jesus it’s assuming an imperialistic oppressive voice that dominates, excludes, or devalues other voices. The church has too often assumed such a voice. But Jesus doesn’t assume such a voice. Bonhoeffer knew that when the church stops talking about Jesus, it has nothing to say. And when it assumes dominance, it’s not talking about Jesus.
Read it all.
The Bishop of London commented:
“The Studd brothers were great servants of two of this country’s most historic institutions: the Church; and the game of cricket. May their memory inspire England as they take on Australia this week at Lord’s.The Studd Brothers were from a large cricketing and evangelical family. All three captained Cambridge University, played for Middlesex and one, CT, played for England in the test match giving rise to the Ashes. CT was in the losing Engish side in the 1882 Oval match which prompted the Sporting Times mock obituary, ‘The body will be cremated and the Ashes taken to Australia’. CT and GB were both members of the touring side which recovered the Ashes in the winter of 1882-1883 during which the England captain was presented with the famous urn.
“The proud tradition of the Church and cricket together continues to this day. Once again, I’m delighted that the Diocese of London’s team continues to fly the flag and has reached the final of the Church Times Cricket Cup.”
CT went out to China on missionary work and remained there between 1885 and 1895. Invalided home, he did missionary work in England and America. He then went as a missionary to the Belgian Congo. Wisden records that ‘despite numerous illnesses and many hardships, devoted the remainder of his life to missionary work there.’ In the Congo, he built a church whose aisle measured 22 yards from end to end.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church History Missions * Culture-Watch Men Sports * International News & Commentary England / UK * Theology Christology Soteriology
O Lord, who in a time of turmoil and confusion didst raise up thy servant William White, and didst endow him with wisdom, patience, and a reconciling temper, that he might lead thy Church into ways of stability and peace: Hear our prayer, we beseech thee, and give us wise and faithful leaders, that through their ministry thy people may be blessed and thy will be done; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
In spite of our many modern conveniences, it’s still possible to get in difficulty while driving. Perhaps we hit a deer on a lonely road, and the car can’t be driven. We belong to an auto club that promised to give us a tow. But when we try to use our cell phone to call for help, we discover we’re in a spot where the phone won’t work. The only solution seems to be a long wait–or a long walk!
That’s just one example of the difficulties and problems that can arise, not only in travel, but all through the journey of life. For some things there seems to be a ready remedy, but what about the rest? Even here believers can look to the Lord with confidence. No testing or trial entering our lives is beyond His infinite wisdom and power.
There’s an insurance company whose slogan used to tell those who purchased a policy that they were “in good hands.” Far more fully and reliably is that true of all who put themselves in God’s hands. In every circumstance of life, from the womb to the tomb–and for eternity beyond, God’s loving care is abundantly sufficient.
Read it all and enjoy the wonderful lyrics.
Early on the morning of Easter 387, just after dawn, the man whom history would come to know as "Augustine of Hippo" was baptized, along with a small group of fellow catechumens, in the large, octagonal baptistery behind Milan's imposing Basilica Nova. The baptism itself, as well as the extensive instruction preceding and following it, was performed by another memorable historical figure: the tenacious and formidable bishop "Ambrose of Milan." The relationship between these two towering figures of church history is the subject of Garry Wills' Font of Life. Curiously, the relationship he describes was not based on personal affinity or compatibility of belief. Rather, according to Wills, the story of Ambrose and Augustine was "a tangled one, full of surprises," a strange admixture of mystagogical initiation and retrospective invocation, deeply rooted in the nuances of early Christian liturgical practice and the conflicts of ecclesiastical politics. In this truly foreign context, Wills masterfully steers his historical reconstruction, artfully avoiding the twin shoals of reductive simplicity and overwhelming complexity by anchoring his narrative in the "sacred drama" of 4th-century baptism. In this, Wills does his readers a great service, bringing to life much of the ritual and symbolism surrounding the practice of late antique Christian initiation.
James J. O'Donnell has noted—at the outset of his three-volume commentary on Augustine's Confessions—the lamentable tendency of most modern readers to anachronistically undervalue the "visceral reverence for cult that all late antique men and women felt." We undervalue cult, liturgy, and ritual, O'Donnell argues, both because of the prejudice of our time, which tends to purge these foreign elements from the beliefs of our spiritual forebears, and because of the paucity of remaining evidence for the specifics of these highly guarded practices. In the late 4th century, it was customary for the central liturgical act of Christian worship (the Eucharist) as well as for key pieces of Christian teaching (the Apostle's Creed, the Lord's Prayer) to be withheld from both non-Christians and catechumens, through a practice known as the disciplina arcani, the "discipline of the secret." Even Augustine, recounting his own baptismal experience in the 9th book of his Confessions, avoids describing the rite itself, preferring instead to comment on how he was moved by the singing of hymns. As there is clear attestation that much of late antique Christian teaching and practice relied heavily upon these "oral" and "performative" traditions of liturgy and sacrament, all too often veiled in silence, the church historian is faced with the dilemma of trying to reconstruct the Christianity of this period while missing key pieces of the puzzle.
Read it all.
A Change of Heart recounts his dramatic turnabout. After he arrived at Drew University in 1970, his older colleague, the former Communist Will Herberg—by then writing for National Review, having returned to his own Jewish faith at Reinhold Niebuhr’s urging—implored Oden to read the early church fathers before presumptuously rejecting their faith. After months in the library absorbing Sts. Athanasius, Vincent, and Augustine, among others, Oden was stunned by their persuasive powers, which he credited to the Holy Spirit. He would spend his next three decades at Drew as a respected but lonely voice for Christian orthodoxy, tutoring several generations of “young fogey” orthodox scholars and clergy.
No less important, Oden connected with a wider network of conservative religious voices who shared his critique of liberal modernity, including the Vatican theologian Joseph Ratzinger—who, of course, would become Pope Benedict XVI and whom Oden credits for inspiring his Ancient Christian Commentary project—and the Lutheran-turned-Roman-Catholic Richard John Neuhaus, who joined Oden in the ecumenical project of Evangelicals and Catholics Together. Oden also befriended Avery Dulles, the Catholic-priest son of John Foster Dulles who excelled as a crisply orthodox theologian and became a cardinal.
Unlike other Protestant intellectuals who turned conservative in collaboration with Catholic thinkers, Oden seems never to have been seriously tempted to leave Wesley for Rome. He insists that he would never leave the church that baptized him, which means the small-town Methodism of Depression-era Oklahoma, where he was shaped by the preaching, prayers, and hymn-singing of traditional Wesleyan piety.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch Religion & Culture * Religion News & Commentary Other Churches Methodist * Theology Seminary / Theological Education
Almighty and everlasting God, whose precepts are the wisdom of a loving Father: Give us grace, following the teaching and example of thy servant Benedict, to walk with loving and willing hearts in the school of the Lord's service; let thine ears be open unto our prayers; and prosper with thy blessing the work of our hands; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Third, the Christian Church is now a secondary player in these cultural transformations. She is also intrinsically debased, so intertwined has she become, at least regionally, with larger cultural shifts and declensions. The imperative for renewal, both within the church and in her relationship with surrounding political cultures, is inescapable. Are we in need of new reformation, in line with the reformations of fourth century, the twelfth, the sixteenth, and the nineteenth? If so, we will need to reform in the direction of Christian unity, the lack of which helped to create the very ecclesial incapacities of today.
Finally, we are confronting the long-term of God’s providence. Ecclesial reformation or not, cultures are not changed in an instant, except perhaps through cataclysm (which no one wants, however regular and inevitable it is within the course of human history). We have entered Canaan and been swallowed up before Moloch in the same way that Israel was enveloped by a surrounding religion of idolatrous violence. So we affirm with the Psalmist: “When my father and my mother forsake me, then the Lord will take me up.”
Read it all.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Church History * Culture-Watch Law & Legal Issues Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Economics, Politics Supreme Court * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
When Bishop William White of Philadelphia became a bishop in 1787, he was No. 2 in the Episcopal Church's chain of apostolic succession.
When Bishop V. Gene Robinson was consecrated in 2003 -- the first openly gay, noncelibate Episcopal bishop -- he was No. 993. This fact was more than a trivia-game answer during a recent sermon that represented a triumphant moment both for Robinson and his church's liberal establishment.
Standing on White's grave before the altar of historic Christ Church, the former New Hampshire bishop quipped that he did "feel a little rumble" when he referenced the recent Episcopal votes to approve same-sex marriage rites. But Robinson was convinced White was not rolling over in his grave.
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Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Bishops * Christian Life / Church Life Church History Parish Ministry Ministry of the Ordained * Culture-Watch History Marriage & Family Psychology Sexuality --Civil Unions & Partnerships * Economics, Politics Politics in General * International News & Commentary America/U.S.A. * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
People of Irish Catholic ancestry will be able to trace their origins back almost 300 years online from Wednesday.
Taoiseach Enda Kenny and Minister for Arts, Heritage and the Gaeltacht Heather Humphreys will officially launch online the entire collection of Catholic parish register microfilms held by the National Library of Ireland (NLI).
Involved are more than 370,000 digital images of the microfilm reels on which the parish registers are recorded and which will be accessible free of charge.
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Filed under: * Christian Life / Church Life Church History * Culture-Watch Children History Marriage & Family Religion & Culture * International News & Commentary England / UK --Ireland * Religion News & Commentary Other Churches Roman Catholic
Contrast this statement with another, from January 1963. [Maxie] Dunnam, then a young pastor in Mississippi, invited three other Methodist pastors to his river camp in order to draft “Born of Conviction,” a historic challenge to Jim Crow amid one of its darkest moments. Only a few months before, rioting had broken out when James Meredith became the first black student to enroll at the University of Mississippi. A few months later, a white supremacist shot and killed Mississippi NAACP field secretary Medgar Evers (whose wife would later honor Dunnam).
“Born of Conviction” cited the official Methodist teaching that all men were equal, denounced resegregation under the cover of Christian schooling, and rejected the charge that the civil rights movement was Communist. Several of the twenty-eight Methodist pastors who subsequently signed the statement were forced to leave the state. Some received death threats.
The distance between Dunnam's statement in 1963 and [Bill] Mefford's in 2015 provides another measure of the loss of moral seriousness in mainline social justice activism. The comparison is not, I think, an altogether unfair one. Mefford's official position makes it impossible to dismiss his comments as the mere product of one man's glibness, rather than to admit them as evidence of a church bureaucracy that has lost touch with scripture, tradition, and the believers it purports to represent.
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Filed under: * Christian Life / Church Life Church History Parish Ministry Ministry of the Ordained * Culture-Watch History Marriage & Family Race/Race Relations Religion & Culture Sexuality --Civil Unions & Partnerships * Economics, Politics Politics in General * Religion News & Commentary Other Churches Methodist * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
He protested against the ecclesiastical system, he preached in favour of reform in the Church and advocated a return to the poverty recommended by the Scriptures. Indeed, the Scriptures were the only rule and every manhad the right to study them. In Questio de indulgentis (1412) he denounced the indulgences.
He admired Wyclif’s writings and defended him when he was condemned as a heretic. He was excommunicated. An interdict was pronounced over Prague and he had to leave it and go to southern Bohemia, where he preached and wrote theological treatises, notably the Tractatus de ecclesia (1413), known as « The Church ».
Read it all.
Faithful God, who didst give Jan Hus the courage to confess thy truth and recall thy Church to the image of Christ: Enable us, inspired by his example, to bear witness against corruption and never cease to pray for our enemies, that we may prove faithful followers of our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
In years and decades to come, we’ll remember the last two weeks. The Emanuel A.M.E. massacre, the sudden shift away from the Confederate flag, the Supreme Court’s reaffirmation of the Affordable Care Act and its extension of same-sex marriage to every state. Last Friday there was an awesome funeral service for Clementa Pinckney, the pastor of Emanuel and one of the victims in the shooting. And all of it while once again black churches have been burning, some under suspicious circumstances.
For all of America’s secularization, actual and expected, each event was resonant with religious significations—and each prompted a wave of public theology. And none more so than Pinckney’s funeral, which saw a small army of clergy, a massive choir, an arena full of mourners, and the president of the United States in the pulpit for the eulogy.
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July 3, 529: The Synod of Orange convenes in southern France. Led by a forcefulAugustinian, Caesarius of Arles, the synod upheldAugustine's doctrines of grace and free will while condemning the views of Semi-Pelagians (including John Cassian and Faustus of Riez), who believed the human will and God's grace work together...
The bishops agreed to allow clergy to begin offering same-sex marriages using the new rites after Nov. 1. However, no clergy could be compelled to perform a same-sex marriage, and a bishop had the authority to forbid his clergy from celebrating gay marriages.
The former bishop of Virginia, Peter Lee, explained to the bishops in Salt Lake City the accommodation meant that a conservative priest in a liberal diocese would incur no penalty if he refused to perform a same-sex marriage. The priest would, however, have to pass a couple seeking to be married on to another church or priest to perform the ceremony.
Priests in dioceses where the bishop forbid same-sex marriages may not solemnize gay marriages. A priest who did so would be liable for punishment for disobeying the bishop. A diocese that does not perform gay marriages must pass the couple on to another part of the church that permits gay marriage.
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Gracious God, we offer thanks for the witness of Harriett Beecher Stowe, whose fiction inspired thousands with compassion for the shame and sufferings of enslaved peoples, and who enriched her writings with the cadences of The Book of Common Prayer. Help us, like her, to strive for thy justice, that our eyes may see the glory of thy Son, Jesus Christ, when he comes to reign with thee and the Holy Spirit in reconciliation and peace, one God, now and always. Amen.
Not unworthy of record among these devoted servants of Christ is the name of the Rev. Cornelius Hill. He was the oldest and last of the Oneida Chiefs and from an early age had taken his seat in the Indian Councils. He bore the name of Chief Onon-Gwat-Ga, or Great Medicine, and was one of the most influential in the tribe. He became converted to Christianity, studied at one time at Nashotah, was the interpreter in the Church for many years until the day of his death; was ordained to the diaconate and priesthood by myself; at one time was sent to the General Convention from this Diocese and was ever a most earnest and devoted and faithful Christian and Churchman.
It is owing, in no small measure, to his example and teaching that the tribe has so progressed in temporal civilization and in its spiritual life. There is, as it is well known, no remaining party of heathen on the reservation. The Indians are for the most part loyal and devoted children of the Church.
By their zeal and devotion they are, in many ways, an example to us white Americans. I cannot speak of Father Hill's loving loyalty to myself without much feeling. His name will ever be cherished amongst his people and held in high regard in our Diocese.
Everliving Lord of the universe, our loving God, who raised up thy priest Cornelius Hill, last hereditary chief of the Oneida nation, to shepherd and defend his people against attempts to scatter them in the wilderness: Help us, like him, to be dedicated to truth and honor, that we may come to that blessed state thou hast prepared for us; through Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, in glory
Last week marked the passing of a woman whose missionary work and writings inspired hundreds of thousands of Christians to live lives of faith and obedience to God, and led thousands to bring the gospel to people in countries around the world. Elisabeth Elliot died June 15 at age 88, but her legacy will continue through the lives transformed by her example. I knew her simply as “Aunt Betty,” as she was my father’s sister.
Elliot first entered the news in January 1956, when her husband, Jim Elliot, and four other missionaries were killed by a group of Auca Indians, today known as Waorani, in the deepest jungles of Ecuador. The five missionaries—three of them, like Elisabeth, were former students at Wheaton College in Illinois—felt called by God to bring the gospel to this fiercest of tribes, one that had no connections to the outside world.
After months of groundwork, the missionaries made friendly contact with three tribal members near the main Waorani village. But two days later, several warriors burst out of the jungle and speared and hacked the men to death. The missionaries were armed, but when the attack came they only fired their weapons into the air, as they had agreed they would in such an event. Why? Because they believed that they were ready to meet their maker, while the Waorani were not. The incident made headlines around the world, including articles in Life, Time and Reader’s Digest magazines.
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Eternal God, we give thanks for the gifts that thou didst bestow upon thy servant James Weldon Johnson: a heart and voice to praise thy Name in verse. As he gave us powerful words to glorify you, may we also speak with joy and boldness to banish hatred from thy creation, in the Name of Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
In other words, many of us think that to read the Adam and Eve story as a simple record of events displays woeful insensitivity to the literary character of the text, and worse, it makes the story a sitting duck—any schoolboy (or schoolgirl) can prove the story absurd by using basic science. (And they are doing so in droves as they wave “so long” to evangelical churches.)
But despite this disaster, millions of Christians persist in taking the story of Adam and Eve as a literal record of events. Why? Why do preachers and college presidents passionately proclaim from the rooftops that unless we take the story as a literal history the Bible is discredited, faith is undermined, and all is lost?
Why they do so is a bit complicated, a matter of “hermeneutics,” the rules of biblical interpretation that they employ.
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Renovation work to Derby Cathedral has discovered remains of the previous church, long thought lost.
The six-month, £670,000 project will upgrade heating and electrics, as well as seeing large areas repainted.
The 14th Century church was demolished and rebuilt in the 1720s and it was believed all trace of the older building had gone.
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...Ramsey is not purely of historical interest. I would argue that his mixture of principle and pragmatism offers the churches in our own time a means of negotiating the particular pressures they now face.
There are still many people in countries with an Anglican presence with a living memory of Michael Ramsey. The composite image of the man tends to be of a saintly figure, even other-worldly; physically imposing, with a touch of the ancient about him when in full episcopal costume; eloquent in debate but awkward in small-talk.
Critics have drawn attention to his lack of interest in administration, and to failures in handling his staff. I would argue that much of Ramsey's apparent eccentricity could be explained if we understood him as autistic. Be that as it may, his personal eccentricity masked a remarkable ability to hold together all the myriad, disconnected and pressing matters that crowd around an archbishop. Three examples will make my point.
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Almighty God, by whose grace and power thy holy martyr Alban triumphed over suffering and was faithful even unto death: Grant to us, who now remember him with thanksgiving, to be so faithful in our witness to thee in this world, that we may receive with him the crown of life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Now: Could you argue that what’s happening in Belgium is on a continuum with what’s happening in America, that the apotheosis of Caitlyn Jenner and the death of Nathan Verhelst are both manifestations of expressive individualism in action? Yes. Could you trace, with Linker and Tocqueville and others, the roots of both forms of individualism in certain Christian ideas, certain (selectively-chosen) gospel admonitions? Yes again. Could you argue that there’s a clear cultural slope that could take Americans, too, from celebrating the man who transitions to womanhood to permitting his medically-administered quietus in the event that the transition doesn’t work out? One certainly could.
But the two stories still represent very different points on the continuum, two very different places on the path away from Christendom. I look at the celebrations of Bruce/Caitlyn Jenner and see, with Bloom and Wilkinson, a gnostic-influenced Christian heresy; I look at the death of Nathan Verhelst and see Belgian Christianity’s eclipse, disappearance, defeat. I look at the United States, sexually permissive but still deeply conflicted on abortion and moving only slowly toward limited forms of physician-assisted suicide, and see a nation that’s Americanized its Christian inheritance but hasn’t yet jettisoned it. I look at the Belgium, or at least the Belgian medical and media culture, portrayed in the New Yorker and see a social reality to which the term “Christian” no longer meaningfully applies.
Again, where precisely the break happens I can’t claim to know. But in Belgium it seems to have happened; here, not yet. Not yet.
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Almighty and everlasting God, who didst enkindle the flame of thy love in the heart of thy holy martyr Bernard Mizeki: Grant to us, thy humble servants, a like faith and power of love, that we who rejoice in his triumph may profit by his example; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
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The Anglican Church of Canada expressed regret on Monday for the "immoral sexual behaviour" of one of its priests and apologized for not publicly disclosing a confession made two decades ago by the B.C.-based priest, who admitted to sexually abusing parishioners.
Gordon Nakayama's case was never reported to the police, but his story was the inspiration for The Rain Ascends, a novel by well-known Canadian author Joy Kogawa who is also the priest's daughter.
The former priest ministered to the Japanese-Canadian community in B.C. and Alberta. During the Second World War, he followed his Japanese-Canadian parishioners from Vancouver to their internment camps.
Read it all from the CBC.
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O God, Origin, Sustainer, and End of all creatures: Grant that thy Church, taught by thy servant Evelyn Underhill, guarded evermore by thy power, and guided by thy Spirit into the light of truth, may continually offer to thee all glory and thanksgiving, and attain with thy saints to the blessed hope of everlasting life, which thou hast promised us by our Savior Jesus Christ; who with thee and the same Holy Spirit liveth and reigneth, one God, now and for ever.
Within five years of ...[Bishop Daneil Tuttle's] arrival, the Episcopal Church started the first non-Mormon school in Utah, commenced construction of the Cathedral Church of St. Mark and launched St. Mark's Hospital.
Throughout his years as bishop, The Right Rev. Tuttle was on the road, traveling by horse and buggy to the far reaches of Montana and Idaho to minister to the needs of Episcopalians there, each baptism, wedding and funeral carefully logged in his meticulously neat handwritten journal.
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G. K. Chesterton was a master of the short essay. He utilized this form to engage the reader on a deeper level about ordinary things. This style called for a brevity that was not only inviting to the reader but also convincing in its argument. Chesterton was able to do both because he dwelled on everyday topics and wrote eminently sensible opinions.
Unlike many of his contemporaries in the early years of the twentieth century, he believed the order of the world was intelligible to the mind and that this order was reasonable. Order implies a connectedness between things human and divine. Man discerns this order and directs his life accordingly. Chesterton had a wonderful capacity to recognize how the most mundane of human foibles pointed to realities greater than themselves. He, like his intellectual mentor Aquinas, spent his writing life articulating the necessary relationship between the human and the eternal.
Schall on Chesterton is a collection of original reflections inspired by the essays of the Englishman himself. Each of these selections, however, is also a reflection on what Father James Schall terms what is—reality as it has been given to us by God. Fr. Schall has written well in the past on man’s abiding questions. In this volume he conveys his affection for Chesterton not simply as a man of prodigious literary talent, but as a consistent teacher of truth.
Read it all (emphasis mine).
Among other topics are these:
Some Things Are Too Big to Be Seen
My Country Right or Wrong
Tradition Is the Democracy of the Dead
The Christian Ideal
A Thing Worth Doing
When Man Ceases to Worship God
Who Was Father Brown Modeled After?
Read it all.
Suppose that a great commotion arises in the street about something, let us say a lamp-post, which many influential persons desire to pull down. A grey-clad monk, who is the spirit of the Middle Ages, is approached upon the matter, and begins to say, in the arid manner of the Schoolmen, “Let us first of all consider, my brethren, the value of Light. If Light be in itself good - ” At this point he is somewhat excusably knocked down. All the people make a rush for the lamp-post, the lamp-post is knocked down in ten minutes, and they go about congratulating each other on their unmediaeval practicality. But as things go on they do not work out so easily. Some people have pulled the lamp-post down because they wanted the electric light; some because they wanted old iron; some because they wanted darkness, because their deeds were evil. Some thought it not enough of a lamp-post, some too much; some acted because they wanted to smash municipal machinery; some because they wanted to smash something. And there is war in the night, no man knowing whom he strikes. So, gradually and inevitably, to-day, to-morrow, or the next day, there comes back the conviction that the monk was right after all, and that all depends on what is the philosophy of Light. Only what we might have discussed under the gas-lamp, we now must discuss in the dark.
Let the reader understand.
For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled quite literally in the cradle. It is not here to the purpose to argue with them on the abstract ethics of fighting; the purpose in this place is merely to sum up the combination of ideas that make up the Christian and Catholic idea, and to note that all of them are already crystallised in the first Christmas story. They are three distinct and commonly contrasted things which are nevertheless one thing; but this is the only thing which can make them one.
The first is the human instinct for a heaven that shall be as literal and almost as local as a home. It is the idea pursued by all poets and pagans making myths; that a particular place must be the shrine of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the body. I do not here reason about the refusal of rationalism to satisfy this need. I only say that if the rationalists refuse to satisfy it, the pagans will not be satisfied. This is present in the story of Bethlehem and Jerusalem as it is present in the story of Delos and Delphi; and as it is not present in the whole universe of Lucretius or the whole universe of Herbert Spencer.
The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the ancient stoic or the modern agnostic only looks through one. It sees life with thousands of eyes belonging to thousands of different sorts of people, where the other is only the individual standpoint of a stoic or an agnostic. It has something for all moods of man, it finds work for all kinds of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard cases, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most ancient or modern moral philosophy. In a word, there is more in it; it finds more in existence to think about; it gets more out of life. Masses of this material about our many-sided life have been added since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have found himself limited in the world of Confucius or of Comte.
And the third point is this; that while it is local enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every aspect of truth, it is still stiffly embattled against every mode of error. It gets every kind of man to fight for it, it gets every kind of weapon to fight with, it widens its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It proclaims peace on earth and never forgets why there was war in heaven.
This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is simply not true to say that other religions and philosophies are in this respect its rivals. It is not true to say that any one of them combines these characters; it is not true to say that any one of them pretends to combine them. Buddhism may profess to be equally mystical; it does not even profess to be equally military. Islam may profess to be equally military; it does not even profess to be equally metaphysical and subtle. Confucianism may profess to satisfy the need of the philosophers for order and reason; it does not even profess to satisfy the need of the mystics for miracle and sacrament and the consecration of concrete things.
There are many evidences of this presence of a spirit at once universal and unique. One will serve here which is the symbol of the subject of this chapter; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact affect any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a sage seems to us to be Christmas or anything like Christmas. It is either too cold or too frivolous, or too formal and classical, or too simple and savage, or too occult and complicated. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in separation; but not because it was itself. The truth is that there is a quite peculiar and individual character about the hold of this story on human nature; it is not in its psychological substance at all like a mere legend or the life of a great man. It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not exactly work outwards, adventurously, to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can some times take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is as if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush us and pass. It is all that is in us but a brief tenderness that is there made eternal; all that means no more than a momentary softening that is in some strange fashion become a strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over something more human than humanity.
--–The Everlasting Man (Radford, Virginia: Wilder Publications, 2008 paperback ed. of the 1925 original), pp. 114-116
A bird flew out at the break of day
From the nest where it had curled,
And ere the eve the bird had set
Fear on the kings of the world.
The first tree it lit upon
Was green with leaves unshed;
The second tree it lit upon
Was red with apples red;
The third tree it lit upon
Was barren and was brown,
Save for a dead man nailed thereon
On a hill above a town.
That night the kings of the earth were gay
And filled the cup and can;
Last night the kings of the earth were chill
For dread of a naked man.
‘If he speak two more words,’ they said,
‘The slave is more than the free;
If he speak three more words,’ they said,
‘The stars are under the sea.’
Said the King of the East to the King of the West,
I wot his frown was set,
‘Lo, let us slay him and make him as dung,
It is well that the world forget.’
Said the King of the West to the King of the East,
I wot his smile was dread,
‘Nay, let us slay him and make him a god,
It is well that our god be dead.’
They set the young man on a hill,
They nailed him to a rod;
And there in darkness and in blood
They made themselves a god.
And the mightiest word was left unsaid,
And the world had never a mark,
And the strongest man of the sons of men
Went dumb into the dark.
Then hymns and harps of praise they brought,
Incense and gold and myrrh,
And they thronged above the seraphim,
The poor dead carpenter.
‘Thou art the prince of all,’ they sang,
‘Ocean and earth and air.’
Then the bird flew on to the cruel cross,
And hid in the dead man’s hair.
‘Thou art the son of the world.’ they cried, `
‘Speak if our prayers be heard.’
And the brown bird stirred in the dead man’s hair
And it seemed that the dead man stirred.
Then a shriek went up like the world’s last cry
From all nations under heaven,
And a master fell before a slave
And begged to be forgiven.
They cowered, for dread in his wakened eyes
The ancient wrath to see;
And a bird flew out of the dead Christ’s hair,
And lit on a lemon tree.
--G. K. Chesterton (1874-1936)
O God of earth and altar, who didst give G. K. Chesterton a ready tongue and pen, and inspired him to use them in thy service: Mercifully grant that we may be inspired to witness cheerfully to the hope that is in us; through Jesus Christ our Savior, who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
So where does that leave us? Separated churches in themselves create a mindset, a separative one at its root, but in fact a similar one all across the board. And that is perhaps the thing we must confront. The question today is no longer, "What is a Christian?" This was the old question of the Reformation and its aftermath, and it focused precisely on doctrinal questions. Is a Christian one who believes this or that? Is a Christian one who follows this or that practice? Is a Christian one who is bound to this or that order or authority?
"What is a Christian?" was the old question. And it has left us with the shrivelled and unappealing answer: "A Christian is someone who separates from other Christians." But the new question, the question of today, is not, "What is a Christian?" but, "Who is a Christian?" This question must be answered in a new way, and with new tools theologically. It is a single question that, if answered rightly, offers a single counter-charge to the separative mindset that we all still share.
The question, "Who is a Christian?" emerges from a range of factors. Let me note two. First, there is the obvious point that, as people have shed their doctrinal clothing, in the course of the various developments I have already noted, one is left with, as it were, a "naked" religious figure - the one we call "Christian." But what is this naked Christian? "I am not really a Catholic or a Baptist or Lutheran or an Anglican or Presbyterian," someone might tell the Pew Forum survey. "So, what are you?" one might ask in response. Are you a Christian? What in the world is that?
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Please go and check them all out there. David Ould gives a particular plug for the Ashley Null presentations, as does yours truly.
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1. Behold me here, in grief draw near, Pleading at Thy throne oh King.
To Thee each tear, each trembling fear, Jesus Son of Man I bring.
Let me find Thee, Let me find Thee.
Let me find Thee, Lord of mercy King of grace.
2. Look down in love, and from above, With Thy Spirit satisfy.
Thou hast sought me, Thou hast bought me, And thy purchase Lord am I.
Let me find Thee, Let me find Thee.
Let me find Thee, Here on earth and then on high.
3. Hear the broken, scarcely spoken, Longings of my heart to thee
All the crying, all the sighing, Of Thy child accepted be.
Let me find Thee, Let me find Thee.
Let me find Thee, Wounded healer, suffering Lord.
Pour out upon us, O Lord, that same Spirit by which thy deacon Ephrem rejoiced to proclaim in sacred song the mysteries of faith; and so gladden our hearts that we, like him, may be devoted to thee alone; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O God, who by the preaching of thy blessed servant Columba didst cause the light of the Gospel to shine in Scotland: Grant, we beseech thee, that, having his life and labors in remembrance, we may show forth our thankfulness to thee by following the example of his zeal and patience; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
"In the year of our Lord 565 there came from Ireland to Britain a priest and abbot named Columba" Bede pic.twitter.com/jCi3AAtArA— Catholicity&Covenant (@cath_cov) June 9, 2015
Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For "pride is the beginning of sin." And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction....The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself....By craving to be more, man became less; and by aspiring to be self-sufficing, he fell away from him who truly suffices him.--The City of God 14.13, quoted by yours truly in yesterday's early service sermon
In little more than ten years St. Paul established the Church in four provinces of the Empire, Galatia, Macedonia, Achaia and Asia. Before AD 47 there were no churches in these provinces; in AD 57 St. Paul could speak as if his work there was done, and could plan extensive tours into the far west without anxiety lest the churches which he had founded might perish in his absence for want of his guidance and support.--Roland Allen, Missionary Methods: St. Paul's or Ours; A Study of The Church In The Four Provinces, Chapter One
The work of the Apostle during these ten years can therefore be treated as a unity. Whatever assistance he may have received from the preaching of others, it is unquestioned that the establishment of the churches in these provinces was really his work. In the pages of the New Testament he, and he alone, stands forth as their founder. And the work which he did was really a completed work. So far as the foundation of the churches is concerned, it is perfectly clear that the writer of the Acts intends to represent St. Paul's work as complete. The churches were really established. Whatever disasters fell upon them in later years, whatever failure there was, whatever ruin, that failure was not due to any insufficiency or lack of care and completeness in the Apostle's teaching or organization. When he left them he left them because his work was fully accomplished.
This is truly an astonishing fact. That churches should be founded so rapidly, so securely, seems to us today, accustomed to the difficulties, the uncertainties, the failures, the disastrous relapses of our own missionary work, almost incredible. Many missionaries in later days have received a larger number of converts than St. Paul; many have preached over a wider area than he; but none have so established churches. We have long forgotten that such things could be. We have long accustomed ourselves to accept it as an axiom of missionary work that converts in a new country must be submitted to a very long probation and training, extending over generations before they can be expected to be able to stand alone. Today if a man ventures to suggest that there may be something in the methods by which St. Paul attained such wonderful results worthy of our careful attention, and perhaps of our imitation, he is in danger of being accused of revolutionary tendencies.
Almighty God, by whose Spirit the Scriptures were opened to thy servant Roland Allen, so that he might lead many to know, live and proclaim the Gospel of Jesus Christ: Give us grace to follow his example, that the variety of those to whom we reach out in love may receive thy saving Word and witness in their own languages and cultures to thy glorious Name; through Jesus Christ, thy Word made flesh, who livest and reignest with thee and the Holy Spirit, one God, now and for ever. Amen.
This is not the place to write of the Brotherhood, of Ini's founding of the order of Companions of the Brothers, and of his other ideas, the children of an impulsive but very original mind. He worked first in his own island of Guadalcanal, then in Santa Cruz, then in Sikaiana, which owes him its Christianity, then in Mala, and then for some time in SagSag at the western end of New Britain, opposite New Guinea, where he prepared a number of people for Baptism. One of my memories is of that baptism, when Ini and I stood waist deep in the very cold water of that mountain river for several hours, while streams of people came...to us from the heathen side, were baptised by us and passed over to the Christian side, where the Bishop sat in his chair on a high grassy bank with the few already Christians round him. There the newly baptised dressed in white loincloths, and finally a great procession, led by the Cross, set off for the church, a procession so long that they were singing different hymns in different parts without releasing it, or caring either, so joyful did they feel. That is just one of the many memories of Ini. What great days those were!
Read it all.
Loving God, may thy Name be blest for the witness of Ini Kopuria, police officer and founder of the Melanesian Brotherhood, whose members saved many American pilots in a time of war, and who continue to minister courageously to the islanders of Melanesia. Open our eyes that we, with these Anglican brothers, may establish peace and hope in service to others, for the sake of Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Father [Junipero] Serra spent most of his missionary life in Mexico. However, his greatest legacy was founding California’s first nine missions—there are 21—and the 600-mile connecting trail El Camino Real that runs from San Diego to Sonoma. Dozens of roads and schools, including NFL quarterback Tom Brady’s alma mater, are named in his honor. Generations of California fourth-graders have had to construct miniature cardboard models of the missions.
While being Christianized, natives learned how to cultivate crops, raise livestock, weave clothes, make soap and perform other tasks necessary to sustain themselves. Father Serra was as integral to California’s founding as John Winthrop was to the settlement of Plymouth Bay. Gov. Jerry Brown has hailed the priest as “a very courageous man and one of the innovators and pioneers of California.”
Yet revisionist historians take a dim view of the missions. A fourth-grade state history textbook (which my class used in 1997) noted that “for the people who had lived in California for hundreds of years before the Spanish arrived, the growth of the missions was tragic . . . Thousands of Indians died, and by the end of the 1800s much of the Indian way of life had died also.”
Read it all.
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Boniface, Apostle of Germany, martyr, d.754. Image from 'Ecclesiae Anglicanae trophaea' (Rome,1584) [Sion G55/C31] pic.twitter.com/VLCq8I4tbp— LambethPalaceLibrary (@lampallib) June 5, 2015
Almighty God, who didst call thy faithful servant Boniface to be a witness and martyr in the lands of Germany and Friesland, and by his labor and suffering didst raise up a people for thine own possession: Pour forth thy Holy Spirit upon thy Church in every land, that by the service and sacrifice of many thy holy Name may be glorified and thy kingdom enlarged; through Jesus Christ our Lord, who liveth and reigneth with thee and the same Spirit, one God, for ever and ever.
Lord of all truth and peace, who didst raise up thy bishop John to be servant of the servants of God and bestowed on him wisdom to call for the work of renewing your Church: Grant that, following his example, we may reach out to other Christians to clasp them with the love of your Son, and labor throughout the nations of the world to kindle a desire for justice and peace; through Jesus Christ, who is alive and reignest with thee and the Holy Spirit, one God, now and for ever. Amen.
Grant, O Lord, we beseech thee, that we who keep the feast of the holy martyrs Blandina and her companions may be rooted and grounded in love of thee, and may endure the sufferings of this life for the glory that shall be revealed in us; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Holy God, whose power is made perfect in weakness: we honor thy calling of Jeanne d’Arc, who, though young, rose up in valor to bear thy standard for her country, and endured with grace and fortitude both victory and defeat; and we pray that we, like Jeanne, may bear witness to the truth that is in us to friends and enemies alike, and, encouraged by the companionship of thy saints, give ourselves bravely to the struggle for justice in our time; through Christ our Savior, who with thee and the Holy Spirit livest and reignest, one God, now and for ever. Amen.
Almighty and everliving God, whose servant Thomas Cranmer, with others, did restore the language of the people in the prayers of thy Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
There is scarcely any one who is ashamed to acknowledge that every thing good which he possesses comes from God; but, after making this acknowledgment, they imagine that universal grace has been given to them, as if it had been implanted in them by nature. But Christ dwells principally on this, that the vital sap — that is, all life and strength — proceeds from himself alone. Hence it follows, that the nature of man is unfruitful and destitute of everything good; because no man has the nature of a vine, till he be implanted in him. But this is given to the elect alone by special grace. So then, the Father is the first Author of all blessings, who plants us with his hand; but the commencement of life is in Christ, since we begin to take root in him. When he calls himself the true vine the meaning is, I am truly the vine, and therefore men toil to no purpose in seeking strength anywhere else, for from none will useful fruit proceed but from the branches which shall be produced by me.
--Commentary on John, Volume II
Sovereign and holy God, who didst bring John Calvin from a study of legal systems to understand the godliness of thy divine laws as revealed in Scripture: Fill us with a like zeal to teach and preach thy Word, that the whole world may come to know thy Son Jesus Christ, the true Word and Wisdom; who with thee and the Holy Spirit livest and reignest, ever one God, in glory everlasting. Amen.
In 1967, as part of the Communist campaign to make Albania an “atheist state”, the 400-year-old church at Laç was destroyed with explosives. Until then it had borne an inscription recording its consecration in 1557 by “Giovanni Bruni, Archbishop of Bar”.
Bruni’s extraordinary life (and more extraordinary death) feature in a remarkable new book by Sir Noel Malcolm, the Oxford historian. With unpublished manuscript evidence, it paints a portrait of the Bruni family, before and after the battle of Lepanto in 1571. What distinguishes the book is the way it integrates their tale into the power struggle between Spain and France, Venice and Rome, and, that behemoth of the Levant, the Ottoman Empire, ruled from 1566 to 1574 by Selim II (pictured here). The soldiers, spies and clerics of the Bruni family were among the Agents of Empire of the title. I can’t tell you how good it is, a future classic. My purpose here, though, is not to review the book but to mention a single fascinating chapter.
Giovanni Bruni was an Albanian speaker, born at Ulcinj (now in Montenegro), then part of Venetian Albania. In the little city of Bar, of which he became Archbishop in 1551, there were 18 churches, with another 48 in the rural parts of the diocese, which extended into the regions beyond the coast occupied by the Turks. Among Bruni’s titles was Primate of Serbia. But, if his task was great, his income was pitiful.
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O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Heavenly Father, who didst call thy servant Bede, while still a child, to devote his life to thy service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of thy truth to his generation, so we, in our various vocations, may strive to make thee known in all the world; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
"Since God has put His work into your weak hands, look not for long ease here: You must feel the full weight of your calling: a weak man with a strong God."--Lady Culross to John Livingston of the Scottish Covenanters as cited in Ruth Bell Graham, Prodigals and Those Who Love Them: Words of Encouragement for Those Who Wait (Grand Rapdis: Baker, 2008), p.110, and used by yours truly in this morning's Pentecost sermon
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[At Pentecost Peter] intendeth to prove...that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, “I will pour out,” it is, without all question, that he meant by this word to note the great abundance of the Spirit....when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us.
--Commentary on the Acts of the Apostles
[Today]...is Wesley Day when Methodists across the globe mark the anniversary of the day in 1738 when their founder John Wesley underwent a deep spiritual experience.
In London, Wesley’s Chapel on City Road — the “Mother Church of World Methodism” — will be holding a day of commemorations, including prayers round his tomb, while in chapels and churches across the country a host of special services will be taking place.
An Anglican clergyman, John Wesley had lived a devout life — visiting prisoners, studying the Bible, praying, living simply and even travelling to America to be a missionary — but on May 24 something happened that changed him. That evening he went (“unwillingly” as he admitted in his journal) to a meeting of Christians on Aldersgate Street, near St Paul’s Cathedral, where someone read aloud Luther’s preface to the Epistle to the Romans, describing the change God works in the heart through faith in Christ.
Wesley recorded in his journal how, as he listened, “I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.”
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Anglican war chaplains saw terrible things on the Western Front in the First World War and many were hailed as heroes for ministering to dying men amid the shell fire and machinegun bullets in no man’s land. They returned to their pulpits with a righteous anger to change their church and British society.
Linda Parker’s wide-ranging book, Shellshocked Prophets: Former Anglican Army Chaplains in Interwar Britain, tells the story of this brave band of Anglican clergyman — who were awarded around 250 Military Crosses between them — and then helped to transform the church. “Given the changes that occurred in the Church of England institutionally, liturgically and in its attitudes to a rapidly changing society, it is important that the role of former chaplains should be examined and their significance analysed,” says Dr Parker, herself the daughter of a former Territorial Army chaplain.
A harbinger of social change in the church was the Industrial Christian Fellowship founded by the Rev Geoffrey Studdert Kennedy, MC,in 1919 to encourage Christians to relate their faith to their working lives. As chief “missioner”, Studdert Kennedy travelled the country evangelising in factories, mines and canteens, and gathered about him a team of other ex-war chaplains.
Read it all (requires subscription).
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Something is happening in El Salvador on the 23rd of May. Not just the usual rampant violence in this nation which has one of the world’s highest murder rates. But a celebration for this majority Christian nation: the beatification ceremony of one of its sons, Archbishop Oscar Romero.
The ceremony was arranged following a decree approved by Pope Francis on the 3rd of February in which he declared the Salvadoran Archbishop a martyr.
Like many of his fellow countrymen Romero was a victim of violence and was shot at while celebrating mass on the 24th of March 1980.
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Two “priceless” medieval painted panels, the stone effigy of a knight in chainmail and a plaque marking the spot where a 12th-century Bishop of Hereford’s heart was buried are among dozens of historic artefacts recovered by police investigating thefts from isolated country churches.
The brightly painted 15th-century panels were hacked from a rood screen at Holy Trinity Church in Torbryan, Devon, in 2013. The paintings of St Victor of Marseilles and St Margaret are rare survivors of the puritanical zeal of the Reformation when many religious artifacts were destroyed.
The panels were recovered from a London collector who had bought them along with about 40 other objects stolen from country churches, which police are now trying to return to their rightful owners.
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Eternal Light, shine into our hearts;
Eternal Goodness, deliver us from evil;
Eternal Power, be our support;
Eternal Wisdom, scatter the darkness of our ignorance;
Eternal Pity, have mercy upon us;
that with all our heart and mind and soul and strength we may seek thy face and be brought by thine infinite mercy to thy holy presence; through Jesus Christ our Lord.
Today is the festival of Alcuin of York , Abbot of Tours, d. 804.Image- 9th c. copy of his letters [LPL MS218 f.132v] pic.twitter.com/xrvKkKQENO— LambethPalaceLibrary (@lampallib) May 20, 2015
Almighty God, who in a rude and barbarous age didst raise up thy deacon Alcuin to rekindle the light of learning: Illumine our minds, we pray thee, that amid the uncertainties and confusions of our own time we may show forth thine eternal truth, through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
The Bishop of Salisbury will bless 42 young yew trees on Wednesday at the cathedral.
The Right Reverend Nicholas Holtam — the Church of England’s lead bishop for the environment — will hold the service as part of a campaign to celebrate the heritage of the nation’s ancient yew trees.
The trees represent the 42 dioceses of the Church of England.
The Conservation Foundation's 'We Love Yew' campaign is being launched to mark the 800th anniversary of Magna Carta, with the support of the Heritage Lottery Fund.
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....perhaps the day has arrived in the PCA when progressives need not worry about any negative connotations of the term "progressive." However, it might still be proper to ask, "Towards what are the progressives asking their church to progress? If we follow the path of progress or get swept along by its tide, what will be left behind and where will we end up?" (Or, for real traditionalists, "where up will we end?")
Dr. Chapell places the label "Traditionalists" on those who are "highly committed to Confessional fidelity and are often worried about perceived doctrinal drift." Is there a more pejorative term in America, where you buy your laundry detergent because it is "new and improved," than the term "traditional"? Not even conservatives want to be traditionalists unless they are appealing to "traditional values" (as in "family" or , peculiarly in Mississippi, "traditional Mississippi values" - wink, wink, hint, hint, get it?). Americans fought a great War for Independence so we wouldn't have to be traditional like those stuffy old British. The last thing a true American wants to be is a stick-in-the-mud old fuddy-duddy traditionalist.
In the churches it's the old and soon to pass from the scene folks who attend the "traditional" service, which may not be traditional at all but a service in which gospel hymns are sung with a song leader rather than praise and worship songs with a praise team. The cool kids flock to the contemporary service, where they will not be turned off by robes, minsters leading worship, and too much Scripture and prayer - until that comes to feel like it is traditional in which case they may join Rachel Held Evans who likes her doctrine and morals progressive but her liturgy sort of traditional in The Episcopal Church.
Read it all (my emphasis).
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Speaking thirty years ago, Attorney General Meese warned that “there are ideas which have gained influence in some parts of our society, particularly in some important and sophisticated areas that are opposed to religious freedom and freedom in general. In some areas there are some people that have espoused a hostility to religion that must be recognized for what it is, and expressly countered.”
Those were prophetic words, prescient in their clarity and foresight. The ideas of which Mr. Meese warned have only gained ground in the last thirty years, and now with astounding velocity. A revolution in morality now seeks not only to subvert marriage, but also to redefine it, and thus to undermine an essential foundation of human dignity, flourishing, and freedom.
Religious liberty is under direct threat. Just days ago the Solicitor General of the United States served notice before the Supreme Court that the liberties of religious institutions will be an open and unavoidable question. Already, religious liberty is threatened by a new moral regime that exalts erotic liberty and personal autonomy and openly argues that religious liberties must give way to the new morality, its redefinition of marriage, and its demand for coercive moral, cultural, and legal sovereignty.
A new moral and legal order is ascendant in America, and this new order is only possible, in the arena of American law and jurisprudence, if the original intent and the very words of the Constitution of the United States are twisted beyond recognition.
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O God of truth and beauty, who didst richly endow thy Bishop Dunstan with skill in music and the working of metals, and with gifts of administration and reforming zeal: Teach us, we beseech thee, to see in thee the source of all our talents, and move us to offer them for the adornment of worship and the advancement of true religion; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
[...She asks] “Where and how do I want my establishment to inject itself into secular controversies?”
The essay is well worth reading in full, in part because it shows how L’Engle embodied a deeply articulate and vigorous faith, one that was characterized by liberality and generosity in the best senses. “It is impossible to listen to the Gospel week after week and turn my back on the social issues confronting me today,” she writes. “But what I hope for is guidance, not legislation.”
She goes on to discuss a host of difficult issues, including abortion, divorce, euthanasia, genetic manipulation, and slavery, and her conclusions about the official church’s role are not in every case ones that I agree with myself. She tends to have a more mystical view of how the “Gospel” will necessarily inform the individual believer’s conscience than do I. If she is a conservative, then she is certainly at least what might be called a “liberal conservative” in Peter Lawler’s parlance.
But she certainly is right to point to the necessary task of each individual believer to work for the good within their own spheres of influence regardless of whether the church holds an “official position” on any particular issue.
Read it all.
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....Neuhaus had an extraordinary talent for bringing people together—to discuss, debate, and strategize. He regularly convened intellectually and theologically diverse groups to spend a couple of days discussing topics of interest. (In my own case the topics included, civil religion, multinational corporations, ecumenism, faith and politics, and “culture wars,” among others.)
But the most important of these projects was the 1990 founding of First Things. While Neuhaus had previously edited two similar journals, Worldview and This World, they had each been sponsored by larger foundations, the Carnegie and Rockford Institutes respectively. This time around the journal was Neuhaus’s own, to shape as he wished. And shaped it he did, with great talent and flair, bringing together like-minded writers representing Catholicism, evangelicalism, Orthodoxy and Lutheranism, along with fellow travelers from Judaism and Islam.
First Things was the flagship publication of Neuhaus’s Institute on Religion and Public Life, and the concept of “public life” was foundational to his efforts. Neuhaus always insisted that politics is only one aspect of a larger “public square”—one that makes room, as best it can, for a variety of religious, moral, and communal traditions. Boyagoda reminds us that Neuhaus and Berger actually coined the term “mediating structures,” now commonly used in social science, in their 1977 book To Empower People. That short book (just over 50 pages) showed how a wide range of smaller institutions—families, churches, professional associations, teams, guilds, neighborhood organizations, book clubs, schools—can offer a protective, nurturing space between individual and the power-hungry state.
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O God, steadfast in the midst of persecution, by whose providence the blood of the martyrs is the seed of the Church: As the martyrs of the Sudan refused to abandon Christ even in the face of torture and death, and so by their sacrifice brought forth a plenteous harvest, may we, too, be steadfast in our faith in Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Listen to it all from the Positively Anglican conference. I have posted a brief excerpt from this on the blog earlier.
The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
This day was Christs perfect triumph over the Devil, Leading captivity captive, Ephes. 4. 8. This day He opened the kingdom of Heaven to all believers, as we say daily in the Te Deum. See S. John 3. 13. Acts 2. 24. Heb. 10. 23. His flesh opened that passage, in that he deserved to enter there first: For when he was taken up on high, then he opened the Gates of Heaven Chrysost. upon that place of the Hebrews. Therefore the Church appoints for this day the 24. Psalm. Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in. This day gives us hopes of Heaven, in that our flesh in the first-fruits is thither ascended. For if God had not intended some great good to our nature, he would not have received the first-fruits up on high: Christ taking the first-fruits of our nature, this day carried it up to God, and by those first-fruits, hath made the whole stock to be sanctified. And the Father highly esteemed the gift, both for the worthiness of him that offered it up, and for the purity of the offering, so as to receive it with his own hands, and to set it at his right hand. To what Nature was it that God said, Sit thou on my right hand? To the same, to which formerly he had said, dust thou art, and to dust thou shalt return. This gift went far beyond the loss; Paradise was the place from which we fell; but we were this day carried up to heaven, and mansions are there provided for us, Chrys. in diem. Christ ascended up into heaven in the sight of his Disciples, that they and we might assuredly believe, that we should follow, and not deem it impossible for us body and soul, to be translated thither; Cypr. in diem.
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Now, if they who hold such views have authority to meet, your wisdom approved in Christ must see that, inasmuch as we do not approve their views, any permission of assembly granted to them is nothing less than a declaration that their view is thought more true than ours. For if they are permitted to teach their view as godly men, and with all confidence to preach their doctrine, it is manifest that the doctrine of the Church has been condemned, as though the truth were on their side. For nature does not admit of two contrary doctrines on the same subject being both true. How[,] then, could your noble and lofty mind submit to suspend your usual courage in regard to the correction of so great an evil? But even though there is no precedent for such a course, let your inimitable perfection in virtue stand up at a crisis like the present, and teach our most pious emperor that no gain will come from his zeal for the Church on other points if he allows such an evil to gain strength from freedom of speech for the subversion of sound faith.
Almighty God, who hast revealed to thy Church thine eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like thy bishop Gregory of Nazianzus, we may continue steadfast in the confession of this faith, and constant in our worship of thee, Father, Son and Holy Spirit, who livest and reignest for ever and ever.
Lord God, who in thy compassion didst grant to the Lady Julian many revelations of thy nurturing and sustaining love: Move our hearts, like hers, to seek thee above all things, for in giving us thyself thou givest us all; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
One derived an impression of his strength of nature from a certain reticence regarding his deepest feelings and experiences. That which he thought and felt was kept under the lock and key of a masterful will, repressing any full expression of much that was characteristic within. In intercourse with him one felt the quiet power of self-control. A man of rare personal dignity, he manifested the gravity of a noble seriousness in tone of conversation and in outward bearing. It was evident that his mind was resolutely set to meditate upon great and worthy things.
Dr. Harwood was a typical scholar. Graduated from the University with high honors, he gave his best energies in loyal devotion to the Queen of Sciences, Theology. He had read widely, studied diligently, and thought profoundly. Especially was he a student of sacred Scripture. From 1854 to 1859 he was Professor of the Literature and Interpretation of the Scriptures in the Berkeley Divinity School. Thence he brought to this parish the treasures of his scholarship. I well remember, as a boy, sitting in this Church, being impressed by his reading of the Scriptures. That office he performed with a reverence and dignity and an accurate touch of emphasis which brought out the meaning of every word of that Holy Writ he knew so thoroughly.
He was a man of vast reading in theology. That which especially characterized him as a theologian, I should say, was, first, his love of truth, and, secondly, his courageous faith in truth. Devotion to truth was with him a passion. His reverence for the authority of truth made him fearless, that is to say, he was not afraid of the truth and he was not afraid for the truth. Nor did he ever fear to speak out what he believed to be the truth. In theological controversy he was truly "a man of war," a foeman of undaunted prowess. As an example of his virile doggedness and fearlessness, let me quote these characteristic words from a pamphlet of his regarding a controversial topic: "We have heard lately that this is a closed topic! Pray, will any one I tell me what is closed? How was it closed? When was it closed? Who closed it? It is not a closed, but a very open I topic." The words sound like him, one who has drunk delight of battle with his peers, "a mighty valiant man."
Read it all (emphasis mine).
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O Lord, who through spiritual discipline didst strengthen thy servant Monnica to persevere in offering her love and prayers and tears for the conversion of her husband and of Augustine their son: Deepen our devotion, we beseech thee, and use us in accordance with thy will to bring others, even our own kindred, to acknowledge Jesus Christ as Savior and Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us Acts 17:27 before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what was come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how by little and little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery—lest the creature should perish, and His Father's handiwork in men be spent for nought—He takes unto Himself a body, and that of no different sort from ours. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father—doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord's body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.--Athanasius, On the Incarnation of the Word
Uphold thy Church, O God of truth, as thou didst uphold thy servant Athanasius, to maintain and proclaim boldly the catholic faith against all opposition, trusting solely in the grace of thine eternal Word, who took upon himself our humanity that we might share his divinity; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Everlasting God, who didst so kindle the flame of holy love in the heart of blessed Catherine of Siena, as she meditated on the passion of thy Son our Savior, that she devoted her life to the poor and the sick, and to the peace and unity of the Church: Grant that we also may share in the mystery of Christ's death, and rejoice in the revelation of His Glory, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Lord, lift thou up the light of thy countenance upon us, that in thy light we may see light: the light of thy grace today, and the light of thy glory hereafter; through Jesus Christ our Lord.
James Essex’s work is noted in Jonathan Foyle’s admirable new illustrated book, Lincoln Cathedral: The Biography of a Great Building. It really is a biography. In narrating the life of the cathedral since its Norman birth, the author also provides a coherent sense of the building’s anatomy. He’s good on explaining when sculpture and structure are more modern work than their setting suggests.
When he shows the wonders of the 13th-century Angel Quire, which certainly lives up to Ruskin’s praise, he brings the reader in, not through the cathedral’s “front door” at the west end, but through the Judgment portal. This is right at the other end, beyond the high altar, on the south side. It struck me that an imaginary pilgrim entering by this door must have felt like one entering the cathedral at Santiago by way of the Puerta de la Gloria, sculpted in the previous century. (There’s a plaster cast of it in the V&A in London.)
Above the doorway, Christ sits in judgment. As Dr Foyle remarks (with a glance at a painting by Hans Memling), the exuberant Gothic doorway resembles medieval artists’ idea of the gate of Heaven itself. Once inside, the pilgrim finds angels carved all about, many playing musical instruments.
Read it all.
When I am dead, my dearest,
Sing no sad songs for me;
Plant thou no roses at my head,
Nor shady cypress tree:
Be the green grass above me
With showers and dewdrops wet;
And if thou wilt, remember,
And if thou wilt, forget.
I shall not see the shadows,
I shall not feel the rain;
I shall not hear the nightingale
Sing on, as if in pain:
And dreaming through the twilight
That doth not rise nor set,
Haply I may remember,
And haply may forget.
--Christina Rossetti (1830--1894)
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