Feast of Thomas Bradbury Chandler, John Henry Hobart, and William Hobart Hare (May 17)   3 comments

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THOMAS BRADBURY CHANDLER (APRIL 26, 1726-JUNE 17, 1790)

Anglican Priest

His feast transferred from August 17

father-in-law of

JOHN HENRY HOBART (SEPTEMBER 14, 1775-SEPTEMBER 12, 1830)

Episcopal Bishop of New York

His feast transferred from September 12

grandfather of

WILLIAM HOBART HARE (MAY 17, 1838-OCTOBER 23, 1909)

Apostle to the Sioux and Episcopal Missionary Bishop of Niobrara then South Dakota

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INTRODUCTION

With this post I add to my Ecumenical Calendar of Saints’ Days and Holy Days three holy men from The Episcopal Church’s calendar of saints.  The Episcopal Church has, for logical reasons, assigned each man to a different date.  I, for my logical reasons also, have moved Chandler and Hobart to Hare’s feast day, May 17.  This is, after all my weblog, and the Ecumenical Calendar of Saints’ Says and Holy Days is my project.  I have concluded that the stories of these three men’s lives, told in one post, constitute a compelling account of active Christian faith across generational lines.  Also, combining what would have otherwise been three posts into one enables a readier to notice connections more easily.

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THOMAS BRADBURY CHANDLER (1726-1790)

The intergenerational story begins with Thomas Bradbury Chandler.  He was one of ten children of William J. Chandler (1698-1754) and Jemima Bradbury Chandler (circa 1703-1779) of Woodstock, Massachusetts.  Our saint grew up on the family farm and attended Yale College, from which he graduated in 1745.  He became the catechist and lay reader of St. John’s Church, Elizabethtown, New Jersey, in 1747.  The congregation had no priest at the time, and the consensus at St. John’s was that Chandler should fill that vacancy.  In 1751 our saint traveled to England, where Thomas Sherlock, the Bishop of London, ordained him to the priesthood and designated him the Rector of St. John’s Church, Elizabethtown.

Chandler spent most of the rest of his life as the Rector of St. John’s Church, Elizabethtown, and became beloved there.  He also traveled in the Northeast, functioning as a missionary.  Our saint, a stickler for doing things decently and in order, refused to permit the Anglican-Methodist revivalist George Whitefield (1714-1770), who visited Elizabethtown in 1763 and 1764, to fill the pulpit.

Chandler, whom Oxford University honored with a D.D. degree in 1766, took up a controversial cause his mentor, Samuel Johnson (1696-1772), Anglican priest, former Congregationalist minister, and first President of King’s College (now Columbia University), New York, New York, favored.  The Anglican congregations in America were in the jurisdiction of the Bishop of London.  There was no bishop in North America, and Johnson and Chandler thought there should be at least one.  This was a controversial position.  On the American side of the Atlantic Ocean many Congregationalists and Presbyterians, fearing that an Anglican bishop in North America would lead to the establishment of The Church of England in the Middle Atlantic colonies, opposed such an episcopal appointment vehemently.  Chandler published his case in An Appeal to the Public in Behalf of the Church of England in America (1767) and in The Appeal Defended, or, the Proposed American Episcopate Vindicated:  In Answer to the Objections and Misrepresentations of Dr. Chauncy and Others (1769).  (Dr. Charles Chauncy had published his rebuttal to Chandler’s Appeal (1767) in 1768.)

Our saint was, as were at least one-third of the subjects in the rebellious thirteen colonies, loyal to the British Empire during the American Revolutionary period.  Chandler was quite vocal in his political opinions, for he wrote and published at least two pamphlets:

  1. A Friendly Address to All Reasonable Americans on the Subject of Our Political Confusions (1774), and
  2. What Think Ye of Congress Now?  Or an Enquiry How Far the Americans are Bound to Abide by and Execute the Decisions of the Late Congress (1775).

Chandler had to leave Elizabethtown and America in 1775, for he was receiving threats from the Sons of Liberty.  He spent the next ten years in England.

The vestry of St. John’s Church, Elizabethtown, invited Chandler to return in 1785.  He accepted the offer.  By the time our saint arrived his health did not permit him to conduct regular services, but the vestry insisted that he be the official rector and reside in the rectory anyway.  In 1786 Chandler received word that he was the first choice of the Archbishop of Canterbury to become the first Church of England bishop in North America, headquartered in Nova Scotia.  Our saint, who had not sought the position, declined it for health reasons.  The post went to Charles Inglis (1734-1816), Rector of Trinity Church, New York, New York, from 1777 to 1783 instead.

[Aside:  The first Anglican bishop in North America was Samuel Seabury (1729-1796), whom bishops of The Church of England refused to consecrate because he, as an American (albeit a Royal Army chaplain during the Revolutionary War) could not swear allegiance to the crown.  Bishops of the Scottish Episcopal Church consecrated him at Aberdeen on November 14, 1784, however, and he became the first Bishop of Connecticut on August 3, 1785.]

Chandler died at Elizabethtown on June 17, 1790.  He was 64 years old, and Then Episcopal Church was less than one year old, having completed the process of separating from The Church of England in 1789.

Chandler had written The Life of Samuel Johnson, D.D., the First President of King’s College in New York yet not published it during his lifetime.  The volume became available in print in 1805.

Chandler’s legacy continued via his family.  His wife was Jane Emott Chandler (circa 1732-1801).  Their youngest daughter, Mary Goodwin Chandler (1774-1847), married a young clergyman named John Henry Hobart (1775-1830, who became the Bishop of New York.

Chandler-Hobart-Hare

Chart and Scan by Kenneth Randolph Taylor

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JOHN HENRY HOBART (1775-1830)

John Henry Hobart was a great missionary bishop and a man of strong opinions.  He funded educational institutions, started congregations and left a legacy which even many who argued with him bitterly had to respect.

Hobart was a native of Philadelphia, Pennsylvania.  His parents were Enoch Hobart (1726-1776) and Hannah Pratt Hobart (1732-?).  Our saint studied at the Episcopal Academy, Philadelphia, before matriculating at The University of Pennsylvania.  He remained there for two years before transferring to the College of New Jersey (now Princeton University), graduating with his A.B. in 1793.  He worked in a counting house in Philadelphia for a few worlds, but commerce was not his vocation.

Hobart, realizing this fact, turned toward theology.  In 1777 and 1778, while working as a tutor at the College of New Jersey, our saint pursued theological studies under the direction of William White (1747-1836).  White was the Rector of St. Peter’s Church and Christ Church, Philadelphia (1779-1836), the Bishop of Pennsylvania (1787-1836), Presiding Bishop of The Episcopal Church (1789, 1795-1836), and the Chaplain of the United States Senate (1790-1800).  White ordained Hobart to the diaconate on June 3, 1798, and to the priesthood in 1800.  Our saint served the yoked congregations of Trinity Church, Oxford, Pennsylvania, and All Saints Church, Perkionmen, Pennsylvania, in 1798 and 1799.  He served briefly at Christ Church, New Brunswick, New Jersey, in 1799 and 1800.  On May 6, 1800, Hobart married Mary Goodwin Chandler (1774-1847), youngest daughter of Thomas Bradbury Chandler (1726-1790).  At the end of 1800 Hobart became the Assistant Rector of Trinity Church, New York, New York.  In 1811 he became both the Rector of Trinity Church and the second bishop coadjutor in the Diocese of New York.  He served as rector and bishop until his death, in 1830.

The first Bishop of New York was Samuel Provoost (1742-1815), who served in the diocese from 1787 to 1815 and as the Chaplain of the United States Senate (1789-1790) and the Presiding Bishop of the denomination (1792-1795).  Benjamin Moore (1748-1816) had become the first bishop coadjutor in the Diocese of New York in 1801.  When Provoost died Moore succeeded him and became the second Bishop of New York.  Moore died in February 1816, so Hobart automatically became the third Bishop of New York.  This made official was had been unofficial reality for several years, for both Provoost and Moore had not been well, so Hobart had been administering the diocese.

Hobart was an effective bishop.  Between 1816 and 1820 he increased the number of clergy in the diocese by a factor of two and the number of missionaries by a factor of four.  By the end of his tenure (and life) our saint had started missionary work among the Oneida Indians and planted a church in every major town in the state previously lacking one.  In 1817 Hobart helped to found the General Theological Seminary, New York, New York.  He served as its first dean and taught pastoral theology.  Our saint expanded education in the western part of the state, selecting the site of Geneva College (opened in 1822), Geneva, New York.  (It became Hobart College then Hobart and William Smith Colleges.)  Hobart also visited churches in Connecticut and New Jersey during times of vacancies in the episcopates of those dioceses.

This hard work damaged our saint’s health.  He took a sabbatical in 1823-1825 to recover while traveling in Europe.

Hobart was also a controversialist.  The bishop was a pre-Oxford Movement High Churchman.  The Oxford Movement, which started in England in the 1830s (after Hobart’s death), had a strong liturgical emphasis.  Hobart’s High Churchmanship pertained to questions of baptism and Apostolic Succession.  There were competing theologies of baptism and the episcopate.  Our saint argued strongly for his interpretations and cautioned against ecumenical cooperation with denominations with different understandings.  These matters, he insisted, were crucial.

One might recognize Apostolic Succession as one of four standards in the Chicago-Lambeth Quadrilateral (1886 and 1888).  The other three standards for Christian unity there are the Old and New Testaments, the Nicene Creed, and the sacraments of baptism and the Holy Eucharist.

Hobart died at Auburn, New York, on September 12, 1830, two days before his fifty-fifth birthday.  Among the bishops who met a Chicago, Illinois, in 1886 to discuss the Quadrilateral was his grandson, William Hobart Hare (1838-1909), the Missionary Bishop of South Dakota (1883-1909), and a son of Elizabeth Catherine Hobart Hare (1810-1883).

Hobart’s immediate successor was Benjamin Tredwell Onderdonk (1791-1861).

Hobart’s published writings included the following:

  1. A Companion for the Altar, or, Week’s Preparation for the Holy Communion (First Edition, 1804; Fifth Edition, 1819)
  2. Feasts and Festivals (1804);
  3. An Apology for Apostolic Order (1807);
  4. Letters to the Vestry of Trinity Church (1811);
  5. The Christian’s Manual of Faith and Devotion (1814);
  6. The State of the Departed (1816);
  7. The Churchman (1819);
  8. Sermons on the Principal Events and Truths of Redemption (1824);
  9. The High Churchman Vindicated (1826); and
  10. The Christian Bishop Approving Himself Unto God (1827), preached at the consecration of Henry Ustick Onderdonk (1789-1858) in the Diocese of Pennsylvania.

Posthumous volumes about Hobart, most of them containing writings by him, included the following:

  1. A Great Man in Israel (1830), by John Frederick Schroeder;
  2. Memorial of Bishop Hobart:  A Collection of Sermons on the Death of the Right Reverend John Henry Hobart, D.D., with a Memoir of His Life and Writings (1831), by John Frederick Schroeder;
  3. The Posthumous Works of the Late Right Reverend John Henry Hobart, with a Memoir of His Life by the Rev. William Berrian, D.D. (1832), Volumes I, II, and III;
  4. The Early Years of the Late Bishop Hobart (1834), by John McVickar;
  5. The Professional Years of John Henry Hobart:  Being a Sequel to His “Early Years” (1836), by John McVickar;
  6. The Office of Devotion (Second Edition, 1846);
  7. Instruction and Encouragement for Lent (1859); and
  8. The Correspondence of John Henry Hobart (1911), Volumes I, II, III, IV, V, and VI.

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WILLIAM HOBART HARE (1838-1909)

Howe-Hare

Chart and Scan by Kenneth Randolph Taylor

William Hobart Hare shared the Gospel of Jesus Christ with people in the Dakotas, Japan, and China.

Our saint was a son of the church.  His family tree included, among others, Thomas Bradbury Chandler (1726-1790) and John Henry Hobart (1775-1830).  Hare’s parents were George Emlen Hare, Sr. (1808-1892), and Elizabeth Catherine Hare (1810-1883), daughter of Bishop Hobart.  George Emlen Hare, Sr., was a prominent Episcopal priest and Biblical scholar in Philadelphia, Pennsylvania.  He taught at and served as the dean of Philadelphia Divinity School (extant 1857-1974).  At the time of our saint’s birth in Princeton, New Jersey, in 1838, George Emlen Hare, Sr., was the Rector of Trinity Church in that city.  He wrote Christ to Return:  A Practical Exposition of the Prophecy Recorded in the 24th and 25th Chapters of the Gospel According to St. Matthew (1840) and Visions and Narratives of the Old Testament (1889).

Our saint became an Episcopal priest.  He attended yet did not graduate from The University of Pennsylvania.  Then he studied at the new Philadelphia Divinity School.  Hare became a deacon in 1859 and a priest in 1862.  At first he was assistant at St. Luke’s Church, Philadelphia, where Mark Antony DeWolfe Howe (1808-1895), later the first Bishop of Central Pennsylvania from 1871 to 1895, was the rector.  In 1861 Hare transferred to St. Paul’s Church, Chestnut Hill, and on October 30, married Howe’s daughter, Mary Amory (May 4, 1837-January 7, 1866).  The couple’s brief marriage produced one child, Hobart Amory Hare (September 22, 1862-June 15, 1931), a physician and author of medical texts.  The Hares spent parts of 1863 and 1864 in Michigan and Minnesota for Mary’s health.  Then, in 1864 Hare became the Vicar of the Church of the Ascension, Philadelphia,  He remained there until 1870, becoming rector in 1867.

Hare entered the missions field in 1870, when he became the Secretary and General Agent of the Foreign Committee of the Board of Missions.  He nearly left that job the following year, when the House of Bishops elected him to become the Missionary Bishop of Cape Palmas (in western Africa), but the House of Deputies concluded that he was invaluable in his then current position.  On All Saints’ Day 1872, however, the bishops elected him the Missionary Bishop of Niobrara, with a territory spanning the Dakotas.  The consecration occurred on January 9, 1873.

From 1873 to 1883 Hare administered the affairs of the Missionary District of Niobrara, ministering to Sioux and pioneers alike.  He divided the district into ten departments, each led by a priest.  This manner of organizing his see proved to be quite effective.  He wrote annual letters, published as pamphlets, to raise funds for the schools.  One such letter was Christian Schools Among the Indians:  Bishop Hare’s Circular (1874).

The Missionary District of Niobrara divided into the Missionary Districts of North and South Dakota in 1883.  Hare became the Missionary Bishop of South Dakota, a post he held for the rest of his life.  He oversaw a network of parochial schools and established his headquarters at Sioux Falls, South Dakota.  He lived in a wing of All Saints School (for Sioux and pioneer girls), near Calvary Episcopal Cathedral.  Our saint wrote of the schools one year in How the Church Schools in South Dakota Help Indian Boys and Girls.  (Archive.org provides 1850 as the date, but that is incorrect, for he would have been 11 or 12 years old at the time, and the document lists his title as Missionary Bishop of South Dakota.)

Hare’s job was demanding.  Nevertheless, our saint doubled as a missionary bishop in Japan in 1891 and in Japan and China in parts of 1891 and 1892, with a return to South Dakota separating those two tenures.  Furthermore, Hare’s health became an issue.  Thus he traveled in Europe from October 1895 to April 1896.  The work of the church in South Dakota continued, as another pamphlet, Indian Missions of the Protestant Episcopal Church in South Dakota:  Letter from Bishop Hare (1899), attested.  Hare eventually requested a bishop to assist him.  Answering that request affirmatively entailed altering the denominational canons.  In 1905 Frederick Foote Johnson (1866-1943) became the Assistant Bishop of South Dakota.

Hare visited sisters in Philadelphia, Pennsylvania, and Atlantic City, New Jersey, from time to time.  He died at Atlantic City during one such visit on October 23, 1909.  He was 71 years old.

Johnson succeeded our saint as Missionary Bishop of South Dakota then left to become the Bishop Coadjutor of Missouri, serving under Daniel Sylvester Tuttle (1837-1923), Bishop of Missouri from 1886 to 1923 and Presiding Bishop of The Episcopal Church from 1903 to 1923.  Foote served as the Bishop of Missouri from 1923 to 1933, when he retired.

Archive.org is host to biographies of our saint and other published works by him:

  1. Reminiscences (1888);
  2. Addresses Relating to the Growth of the Church in the Missionary Jurisdiction of South Dakota:  From June, A.D. 1860 to June, A.D. 1898 (1898);
  3. Bishop Hare’s Indian Boarding Schools in South Dakota (1910);
  4. The Life and Labors of Bishop Hare:  Apostle to the Sioux (1914), by Mark Antony DeWolfe Howe (1864-1960), his late wife’s half-brother; and
  5. Zitkano Duzahan, Swift Bird:  The Indians’ Bishop; a Life of the Rt. Rev. William Hobart Hare (1915), by Mary B. Peabody.

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CONCLUSION

I ponder the contributions of these three men to the glory of God, to The Episcopal Church, to the One, Holy, Catholic, and Apostolic Church, and to the lives of the people they touched in positive ways then stand in awe of them.  These were men of God whose influences (both direct and indirect) was great.  I join others in standing on the shoulders of such giants.

KENNETH RANDOLPH TAYLOR

JANUARY 22, 2016 COMMON ERA

THE FEAST OF SAINT SYNCLETICA OF ALEXANDRIA, DESERT MOTHER

THE FEAST OF SAINT ABELARD OF CORBIE, ROMAN CATHOLIC MONK

THE FEAST OF JOHN JULIAN, ANGLICAN PRIEST, HYMN WRITER, AND HYMNOLOGIST

THE FEAST OF SAINT VINCENT PALLOTTI, FOUNDER OF THE PALLTINES

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Heavenly Father, Shepherd of your people, we thank you for your servants

Thomas Bradbury Chandler, John Henry Hobart, and William Hobart Hare,

who were faithful in the care and nurture of your flock;

and we pray that, following their examples and the teaching of their holy lives,

we may by your grace grow into the stature of the fullness

of our Lord and Savior Jesus Christ;

who lives and reigns with you and the Holy Spirit,

one God, for ever and ever.  Amen.

Ezekiel 34:11-16

Psalm 23

1 Peter 5:1-4

John 21:15-17

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), page 718

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3 responses to “Feast of Thomas Bradbury Chandler, John Henry Hobart, and William Hobart Hare (May 17)

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  1. Pingback: Feast of Charles Inglis (August 16) | SUNDRY THOUGHTS

  2. Pingback: Feast of Samuel Johnson, Timothy Cutler, Daniel Browne, and James Wetmore (August 17) | SUNDRY THOUGHTS

  3. Pingback: Feast of George Washington Doane and William Croswell Doane (April 27) | SUNDRY THOUGHTS

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