Archive for May 2016

Feast of St. Moses the Black (August 28)   Leave a comment

St. Moses the Black

Above:  Icon of St. Moses the Black

Image in the Public Domain



Roman Catholic Monk, Abbot, and Martyr

Also known as Saint Moses the Ethiopian and Saint Moses of Skete

St. Moses the Black became a changed man.  Our saint, of Ethiopian ancestry, was originally a slave in the household of an Egyptian official.  That official dismissed St. Moses for theft and attempted murder.  Our saint joined a band of robbers and eventually became its leader.  The group of criminals was notorious for its violence and thievery.  One day St. Moses hid at the monastery at Skete.  For the next few years, as he struggled with temptations, especially with regard to sexuality and violence, the abbot, St. Isidore, and the other monks treated St. Moses kindly and with spiritual discipline.  Eventually our saint became a monk.  In time he left Skete to found another monastery, of which he served as abbot.  When St. Moses was 75 years old he received news that a group of Berber marauders was on the way.  Some monks wanted to fight back, but St. Moses, who had rejected violence after having had his fill of it, argued for nonviolence.  He and six monks remained behind and died; the other monks fled and survived.

The story of St. Moses the Black teaches certain spiritual lessons.  One is the importance of recognizing the potential for a person to reform.  What if the monks a Skete–St. Isidore, in particular–had behaved negatively toward him?  The criminal might not have become a saint.  Another lesson pertains to martyrdom, which is dying for one’s faith.  St. Moses laid down his life for his friends, thereby acting according to the highest form of human love.

So, reader, I pose three questions to you:

  1. For whom would you be willing to die?
  2. Whom might God call you to influence for Christ?
  3. Are you willing to give someone the opportunity to repent and turn over a new leaf?

By the way, I sought more information about St. Isidore of Skete, and found none.  No more information might be available.  If so, that is fine, for I know what I need to know about him.







God of transforming power and transfiguring mercy:

Listen to the prayers of all who, like Abba Moses, cry to you:

“O God, whom we do not know, let us know you.”

Draw them and all of us who from unbelief to faith

and from violence into your peace, through the cross of Jesus our Savior;

who lives and reigns with you, in the unity of the Holy Spirit,

one God, now and for ever.  Amen.

2 Chronicles 28:8-15

Psalm 86

Acts 22:6-21

Luke 23:39-43

Holy Women, Holy Men:  Celebrating the Saints (2010), page 547


Feast of St. Alipius (August 16)   Leave a comment

Carthage Ampitheater

Above:  Ruins of the Amphiteater at Carthage

Image in the Public Domain



Roman Catholic Bishop of Tagaste and Friend of Saint Augustine of Hippo

Also known as Saint Alypius

His feast transferred from August 15

The Roman Catholic feast day for St. Alipius is August 15.  I have, however, reserved that date on my Ecumenical Calendar of Saints’ Days and Holy Days for St. Mary of Nazareth, Mother of God.  Therefore I have transferred his commemoration to August 16.

St. Alipius had much in common with St. Augustine of Hippo (354-430).  Both men were natives of Tagaste, Numidia, Roman Empire (now Souk Ahras, Algeria).  St. Alipius came from a noble family.  He studied grammar under St. Augustine at Tagaste then rhetoric under him at Carthage, sometimes to the great displeasure of his (St. Alipius’s) father.  At Carthage St. Alipius became a fan of the bloody sports of chariot racing and gladiatorial fighting.  Once he, under the influence of St. Augustine, who disapproved of such entertainment, ceased to attend those events briefly.  Then he returned to them with zest.  St. Alipius also became a Manichean and followed his teacher to Milan.  There he also came under the influence of St. Ambrose of Milan (337-397), the bishop.  St. Alipius, who found chastity easier to practice than his longtime teacher did, was among the people baptized with St. Augustine and Adeodatus (372-388) at the Easter Vigil in 387.  St. Alipius abandoned bloody sports forever.  The following year he joined St. Augustine’s monastic community at Tagaste.  He and his famous friend became priests at Hippo Regius in 391.  The friends worked together for a few years.  St. Alipius made a pilgrimage to the Holy Land and befriended St. Jerome (347-450).  In 393, upon his return from the Holy Land, St. Alipius began his 30-year-long tenure as the Bishop of Tagaste before St. Augustine became the Bishop of Hippo Regius.  The two bishops cooperated in efforts to refute Manicheism, Donatism, and Pelagianism.  The two men also died at about the same time.

It would be easy to forget or ignore St. Alipius.  After all, he seemed to dwell in the shadow of St. Augustine of Hippo, one of the most influential theologians in Western Christianity.  I am certain, however, that many members of St. Alipius’s flock, the Diocese of Tagaste, testified in their time with regard to his abilities as a bishop.  He was no mere second banana.







Almighty God, you have raised up bishops of your church, including your servant St. Alipius.

May the memory of his life be a source of joy for us and a bulwark of our faith,

so that we may serve and confess your name before the world,

through Jesus Christ, our Savior and Lord, who lives and reigns

with you and the Holy Spirit, one God, now and forever.  Amen.

Ezekiel 3411-16 or Acts 20:17-35

Psalm 84

1 Peter 5:1-4 or Ephesians 3:14-21

John 21:15-17 or Matthew 24:42-47

–Adapted from Evangelical Lutheran Worship (2006), page 60


Feast of St. Ambrose of Milan, St. Monica of Hippo, and St. Augustine of Hippo (August 28)   32 comments

Basilica of St. Ambrose, Milan

Above:  Basilica of St. Ambrose, Milan, Italy, Between 1860 and 1890

Image in the Public Domain



Roman Catholic Bishop of Milan

His feast transferred from December 7



Mother of Saint Augustine of Hippo

Her feast transferred from May 4 and August 27



Roman Catholic Bishop of Hippo Regius


The Donatists in North Africa upheld the ancient image of the church as a gathered elite, a foreign body in the midst of a secular society and an apostate church.  Defenders of the orthodoxy agreed at the Council of Nicaea (325) sometimes denounced emperors such as Constantius II as heretics, and repudiated the authority of secular rulers over the church.  Others, like Ambrose, bishop of the imperial city of Milan (d. 397), were determined to subject the exercise of imperial power to the spiritual authority of bishops.  But until Augustine’s City of God (413-427) most Christians unquestioningly accepted the Roman political and social order as the earthly form of the Christian society.

–Robert A. Markus in The Oxford Illustrated History of Christianity (1990), edited by John McManners, page 71




The three saints on which I focus in this post have separate commemorations on ecclesiastical calendars.  Nevertheless, I have chosen to combine those commemorations here at this, my Ecumenical Calendar of Saints’ Days and Holy Days.  Their three stories flow into one easily, after all.  Furthermore, recounting their lives this way functions to argue a point, which is that rugged individualism plays no part in a healthy Christian spiritual journey.  Each of us needs, at different times, encouragement or prodding on the part of others to pursue the proper path and to remain on it.





Above:  Saints Augustine and Monica, by Ary Scheffer

Image in the Public Domain

In the beginning of this composite story there were Patricius and Monica (sometimes called Monnica), of Tagaste, Numidia, Roman Empire.  (Tagaste has become Souk Ahras, Algeria.)  Patricius was a pagan and a municipal official.  His wife, St. Monica, was a Christian.  The couple had three children.  Navigius and his sister Perpetua grew up as Christians and entered the religious life.  St. Augustine, however, had a winding road of a spiritual pilgrimage.

St. Monica sought to bring her husband and her errant son to Christ.  She succeeded, but only after much prayer and effort.  Patricius converted shortly before he died in 370.  St. Augustine underwent baptism 17 years later.  The fact that he made the transition from apostate to Christian had much to do with his faithful and persistent mother, who had taught him religion and theology when he was a child.  St. Augustine, born at Tagaste on November 13, 354, began his studies in other topics in that city.  The schoolmaster beat him severely, though, and the young saint, having learned to dislike Greek, never mastered it.

St. Augustine became an apostate.  At age 11 or 12 (365 or 366) St. Augustine went to study at Madauros, about 25 kilometers from Tagaste.  Madauros was a center or pagan thought.  There he soaked up the pagan milieu and learned Latin literature.  In 370 St. Augustine moved to Carthage.  There he took a mistress, whose name he did not reveal in his writings.  They had a son, Adeodatus (372-388).  At Carthage St. Augustine also converted to Manicheism, a dualistic religion.  He taught grammar at Tagaste starting in 373.  Then, for seven years, he taught rhetoric at Carthage, where he lost his Manichean faith and became an agnostic.  In 383, over St. Monica’s strong objections, he moved to Rome.  Then, in the following year, St. Augustine accepted a position teaching rhetoric at Milan.  Along the way he regained his Manichean faith.

St. Monica had followed her errant son around for years, so she could influence him positively and locally.  She had managed to find a young woman who would, in time be of age to marry St. Augustine and be a suitable wife.  He dismissed his longtime mistress, who returned to northern Africa and joined a religious community.   As St. Augustine struggled with his sexuality he famously prayed,

Give me chastity, but not yet!

Then he took a second mistress.  At Milan St. Monica found the right man to help end her son’s time of spiritual rebellion.  She persuaded St. Augustine to listen to and meet St. Ambrose, the bishop there.




St. Ambrose

Above:  St. Ambrosius, by Francisco de Zurbaran

Image in the Public Domain

St. Ambrose of Milan (born in 337) traveled an interesting spiritual path to his destiny.  The native of Treves (now Trier, Germany) was a son of a Roman prefect and a pious and educated mother.  He grew up a Christian.  His widowed mother raised him in Rome, where he received a liberal arts education.  St. Ambrose became a lawyer.  In 371, at age 34, he received an appointment as governor of the province of Liguria and Aemilia, a job he performed well.  In 374 the governor presided over the election of the next Bishop of Milan.  He became not only a candidate but the favored one, much to his shock and displeasure.  St. Ambrose, who was neither baptized nor trained in theology, did not think himself qualified for the post.  Nevertheless, even going into hiding did not change destiny.  In one week in December 374 St. Ambrose became a baptized Christian, a priest, and the Bishop of Milan within a week, his consecration taking place on December 7.

St. Ambrose took his responsibilities seriously.  He donated his lands to the Church, gave his possessions to the poor, fasted daily, took communion daily, and spent much time studying, writing, and meditating.  Among his theological influences was Origen (185-254), who favored the allegorical reading of Scripture.  St. Ambrose also argued forcefully against the Arian heresy, which stated that God the Son was a created being.

[Aside:  Unfortunately, Arianism continues to thrive, especially among the Jehovah’s Witnesses and the Mormons.]

The Arian-Orthodox Christian controversy divided the Church and became a factor in imperial politics.  Some emperors were Orthodox.  Members of the faction out of imperial favor frequently suffered, for the concept of the separation of church and state was centuries of away from becoming commonplace and widely accepted.  The Emperor Gratian (reigned 375-383) was Orthodox.  Magnus Maximus (reigned 383-388), the usurper who murdered him, was an Arian.  While Magnus Maximusreigned in the western portion of the Roman Empire, Valentinian II, Gratian’s half-brother, theoretically ruled in the East.  Actually, however, Valentinian II’s mother, Justina, served as his regent from 383 to 388.  She and her son were Arians.  In 383 Justina asked St. Ambrose to intercede with Magnus Maximus.  The bishop traveled to Treves, where he remained to meet with the murderous usurper and with local priests responsible for the execution of Priscillian heretics, but he did succeed in distracting the usurper, to the benefit of forces of Valentinian II, who seized the alpine pass.  The grateful emperor honored St. Ambrose’s request that he not restore the pagan altar of Victory in the Senate.  Justina, also grateful, promised not to use her position to advance the cause of Arianism.

She either lied or changed her mind.  In 385 Justina demanded that St. Ambrose hand over a church building in Milan for use by Arians.  He refused.  She sent troops to enforce her demand, but had to back down after a crowd (including St. Monica) filled the cathedral, with the soldiers surrounded.  The following year the imperial government issued a decree favoring Arian worship and condemning to death those who objected.  St. Ambrose refused to keep silent, of course.  Justina sent soldiers again, but had to back down again.




St. Ambrose, who encouraged women to become nuns (rather than to marry), also advocated for missionary work, wrote hymns (such as Veni Redemptor Gentium, or “Come, Thou Redeemer of the Earth“), and confronted imperial authorities, found time to mentor St. Augustine.  From St. Ambrose St. Augustine learned, among other things, aspects of Neo-Platonism, as well as Origen’s allegorical exegesis of Scripture, both of which aided him in his spiritual journey.  Next St. Augustine read the Pauline Epistles and studied the Desert Fathers.  He resigned as teacher of rhetoric and focused on preparation for baptism.  On Holy Saturday 387, at the Easter Vigil, St. Augustine and his son accepted baptism and joined the Roman Catholic Church.  St. Monica was present.

Later that year St. Monica died at the port of Ostia, Italy.  She and her family were planning to return to northern Africa.  She was about 56 years old when she died.

St. Monica is the patron saint of Christian wives and mothers and of victims of abuse.  She has two feast days, May 4 being the traditional date and August 27 being the date on the revised Roman Catholic calendar.  The Evangelical Lutheran Church in America, the Evangelical Lutheran Church in Canada, The Anglican Church in Canada (in The Book of Common Prayer of 1962), and The Episcopal Church, among others, celebrate her life on May 4.  The Anglican Church in Canada (in the Book of Alternative Services of 1985); The Anglican Church in Aotearoa, New Zealand and Polynesia; The Church of England; and The Lutheran Church–Missouri Synod, among others, do so on August 27.




The traditions of the Scriptures are his [Christ’s] body; the Church is his body.

–St. Ambrose of Milan

St. Ambrose, who defended claims that St. Mary of Nazareth is the Mother of God, continued to defy imperial authority, even to assert his power over it.  Emperor Theodosius I “the Great” (reigned 379-395), the sole emperor from 392 to 395, made Christianity (already legal) the official religion.  He also suppressed Arianism and paganism.  In 388 St. Ambrose confronted Theodosius I over an order to spend state funds to build a structure for non-Christian worship, forcing the Emperor to back down.  Two years later, in Thessalonica, a popular charioteer attempted to rape a male servant of Butheric, the Roman master of soldiers in the region.  Butheric ordered the charioteer arrested, an action to which a mob objected.  Butheric and some other officers died during ensuing riots.  The angry Theodosius I ordered soldiers to surround the amphitheater in Thessalonica and to slaughter the spectators at a chariot race.  Whether any person killed was innocent was not an issue for the Emperor.  He reversed the order, but not before about 7000 people died.  St. Ambrose excommunicated Theodosius I, lifting the discipline after the Emperor had done several months of penance and issued a proclamation stating that no execution would occur less than 30 days after the issuing of the death sentence.

St. Ambrose died at Milan on April 4, 397.  He was about 60 years old.




Perhaps St. Augustine of Hippo was the greatest legacy of St. Ambrose of Milan.  Certainly aspects of the teacher’s philosophy echoed in that of the attentive pupil.

St. Augustine eventually made his way back to Tagaste, where he remained for a few years.  After spending a year in Rome he arrived in his hometown.  There he sold his inheritance, gave the money to the poor, and retained a house, which he converted into a monastery in 388.  St. Augustine might have spent the rest of his life thusly, but, in 391, St. Valerius, the Bishop of Hippo Regius, ordained him to the priesthood at Hippo Regius.  Four years later our saint became the bishop coadjutor, with the right of succession.  In 396 he succeeded as the Bishop of Hippo Regius, a minor port in northern Africa.

There St. Augustine remained.  More than 400 sermons and 200 letters, have survived.  By 427, according to his count, he had written 237 books and 93 other literary works, not counting sermons and letters.  Many of these volumes of St. Augustine’s oeuvre have survived, fortunately.

Theological controversies defined St. Augustine’s output.  He lived, thought, argued, and wrote during a time of theological formation.  He helped to define the tradition upon which we Christians of 2016 stand and became one of the greatest and most influential theologians of Western Christianity.  Nevertheless, even the Roman Catholic Church, which has no difficulty recognizing him as a saint, has not accepted all of his theology as worthy of inclusion in the catechism.  St. Augustine came from a particular time and a certain place, the circumstances of which defined his context.  In that context, in the judgment of Holy Mother Church, he went too far on occasion.  That did not detract from his influence, however.


Against Heresies



Opposing Manicheism, Donatism, and Pelagianism occupied much of St. Augustine’s time.  He had, of course, been a Manichean, leaving that religion twice.  The founder of the religion was Mani (215/216-276/277), of Babylonian origin.  He taught dualism.  Manicheism meshed easily with Gnosticism, with which many early Christian leaders had to content.  Manicheism spread rapidly throughout the Roman Empire from 280 to 330, attracting adherents from gnostic sects and people of haute culture and the intelligentsia.  The religion, with its dualistic and gnostic elements, rejected the incarnation of the Second Person of the Trinity as Jesus of Nazareth.  It also made a strong case for human free will, offered an optimistic ethos of human freedom and agency.


Donatism (300s-700s) defined the Church as the assembled spiritual elite–the self-identified pure of heart and orthopraxy who separated themselves from the cosmos and the corrupt, old ecclesiastical structure.  (The spirit of Donatism has never ceased to exist, unfortunately.)  During the Diocletian persecution (303-305) many Christians in northern Africa had committed apostasy.  Afterward many of them expressed remorse and requested readmission to the Church.  The Roman Catholic Church, being willing to forgive, agreed, so long as the remorse was genuine.  The election of the successor of Mensurius, the Bishop of Carthage, who died in 311, functioned as the flash point of the Donatist schism.  Mensurius had been conciliatory toward remorseful apostates.  Two men contended to succeed him.  Caecilian was conciliatory; Majorinus, who died in 315, was a Donatist.  Donatus Magnus, from whose name the word “Donatist” came, succeeded as Bishop of Carthage in 315.

Donatism divided the Church in northern Africa for centuries.  Donatism defined the Church as the society of holy people and stated the holiness of the Church depended upon the exclusion of those who had committed mortal sin.  In contrast Roman Catholicism argued that the holiness of the Church depended upon the Holy Spirit and the communication of divine grace via priests.

St. Augustine was a staunch Roman Catholic.  The four marks of the Church, he wrote, were oneness, holiness, catholicity, and apostolicity.  Furthermore, our saint insisted, there is and can be only one Church.  St. Augustine, echoing St. Paul the Apostle and St. Ambrose of Milan, defined the Church as the Body of Christ.  The Church, the Bishop of Hippo Regius wrote, is the unity of faith and love, and schism and heresy are antithetical to unity, the principle of which is the Holy Spirit.  Our saint argued that the Church will contain impure elements until the end times, when God will remove them.  Meanwhile, the members of the Church were spiritual pilgrims in constant need of reform.

Furthermore, St. Augustine wrote, Christ exists in three modes–the eternal Word, the God-man, and the Church.  The emphasis on organic unity mattered to the bishop, who supported Papal primacy.  Donatists and other schismatics hampered the goal of unity.


St. Augustine also objected to Pelagianism, named after Pelagius (c. 360-c. 420), a Roman British theologian.  Pelagianism, which the Roman Catholic Church declared heretical quickly, argued for the inherent moral neutrality of people at birth, thereby repudiating the doctrine of original sin.  Pelagianism therefore contended for the complete freedom of human will to choose good or evil–to save or to condemn oneself.  This heresy eliminated grace from salvation.  St. Augustine refuted Pelagianism without teaching salvation by faith alone.

Augustine’s doctrine of grace led to deep issues that are still a matter of dispute in Western Christian tradition.  He insisted with Paul that we are justified by faith, but does not each the Protestant doctrine of justification by faith alone.  For Augustine, our journey to God, our salvation really is like a journey along a road.  When we’ve converted to the faith, that’s like getting on the right road.  What moves us along the road is love for God.  But Christian faith is just the beginning of the journey, and is not sufficient to bring us home.

Augustine insists on the necessity of grace if we are to do any good work, but does not teach the Protestant doctrine that we are saved by grace alone, because when our wills co-operate with grace our works of love have merit.  By grace we come to love God, though we never do so perfectly in this life.  Because believers pray for grace and forgiveness, their sins are not imputed to them.  Gifts of grace, called “co-operative grace,” work together with our good will to produce meritorious works of love.  Although all our good works are outgrowths of grace, our salvation requires merit as well as grace.  This is possible because the initial gift of grace, called “operative grace,” works a change in our hearts, turning our wills toward the end.

Augustine taught that grace and free will were compatible, but not everyone agrees that his doctrine of grace really is compatible with an adequate concept of free will.  He insists that this is not coercion, for it does not mean overcoming the unwilling but inwardly causing the unwilling to become willing.  Hence on Augustine’s view, God can cause us to will freely in a different way than we had before.  This view of free will is deemed inadequate in its own control.

–Phillip Cary, The History of Christian Theology Course Guidebook (Chantilly, VA:  The Great Courses, 2008), pages 40-41

For St. Augustine grace was essential and original sin was real.  He linked original sin with sexuality, agreeing with St. Paul the Apostle (in 1 Corinthians 7) that virginity is superior to marriage and that being married is better than committing sin.  St. Augustine agreed that sexual desire resulted from the fall of the human race at Eden and that the act of procreation was therefore impure.  Thus infants entered into the world already tainted by original sin and therefore deserving of damnation, hence infant baptism for the baptism of sins.  Not surprisingly, St. Augustine favored the mandatory celibacy of the clergy.

St. Augustine, in refuting Pelagianism, argued for Double Predestination, the idea that God predestines everyone–some to Heaven and others to Hell.  The official position of the Roman Catholic Church since the Council of Orange (529), guided by St. Caesarius of Arles (468/470-543), has been Semi-Pelagianism.

Simply put, this is the semi-Pelagian position:  We are all unworthy, undeserving sinners.  We not only leave undone many things we ought to have done; even the good we do is corrupted by sinful motives, desires, and goals.  We are totally dependent on the saving grace of God in Jesus Christ for our salvation.  But although it is true that we are not free and able to save ourselves by our good works, we are free and able to do one thing.  We can acknowledge our need for God’s grace and turn to God to ask for the deep, abiding faith, hope, and love we cannot achieve for ourselves.  We can confess Christ as Lord and Savior and show our willingness to receive the salvation made available to us in him.  We can allow the transforming power of God’s Holy Spirit to come into our hearts.  We can go to church in order to express our desire for the help and salvation we know comes only from God.  We cannot save ourselves, but we can do that much if we really want to.  And if we choose God and turn to God in this way, God will choose us, love, help, and save us.  If some do not receive this saving grace, it is not because God has rejected them; it is because they have rejected God.  Salvation is by God’s grace alone, available to all who sincerely ask for it and want it.

–Shirley C. Guthrie, Jr., Christian Doctrine, Revised Edition (Louisville, KY:  Westminster John Knox Press, 1994), pages 127-128


Other Matters Theological


St. Augustine became an influential theologian.  God occupied the center of Augustinian thought.  The saint argued that one can discern the existence of God, the preferred name for whom is Truth, via reason.  He also wrote that the image of God is evident in the soul, which is immortal and imperishable, not an aspect of the body.  Furthermore, St. Augustine contended, the human powers of memory, understanding, and will reflect the Holy Trinity.  He also affirmed transubstantiation while making a distinction between the sign or sacrament and the thing of which the sacrament was a sign, or between what one sees and what one understands, or what between the bread and wine and the body and blood of Christ.  He argued that the bread and wine and the body and blood of Christ are identical after the prayer of consecration, for they become substantially the same.

St. Augustine argued that, although not all wars are just, some of them are.  He established four standards for a just war:

  • lawful authority,
  • a just cause,
  • a right intention, and
  • war as the last resort.

With regard to sin and evil, St. Augustine understood evil to be not only the result of free will but the lack of good and sin to be disordered love, the turning away from things eternal.


The End of Saint Augustine and the Western Roman Empire


St. Augustine spent his final years mourning the crumbling of the Western Roman Empire.  (The Eastern Roman Empire survived until 1453.)  Among the traditional justifications for persecuting Christians had been the idea that Gentiles needed to honor pagan deities as a patriotic duty.  If too many Gentiles neglected this duty, the reasoning went, the gods would abandon the Roman Empire.  In 410, at the end of the reign (395-423) of the Emperor Honorius, Rome fell to the Visigoth chief Alaric (c. 370-410).  The Western Roman Empire limped along (at least de jure, until September 476, when Flavius Odoacer (Odovacer), an army officer of German origin, deposed Romulus Augustus, the last emperor in the west.  Actually, though, that event was a formality.  The Western Roman Empire did not fall; it faded away.  St. Augustine wrote The City of God to, among other things, argue against the blaming of Christians for the sorry state of the Western Roman Empire.  He died at Hippo Regius on August 28, 430, during the siege of that city by the Vandals.  Our saint was 75 years old.




One need not agree completely with someone entirely to acknowledge his or her sanctity and greatness.  Indeed, collegiality is a virtue in relation to both the living and the dead.  If I were to make total agreement with someone a requirement for inclusion on the Ecumenical Calendar of Saints’ Days and Holy Days, the Ecumenical Calendar would not exist.

These saints were spiritual giants upon whose figurative shoulders my fellow Christians and I stand.  Their biographies remind us that we have an obligation to influence one another positively, for the glory of God and the benefit of each other.  The issues with which we must contend might differ from theirs, but the call of Christ to follow him remains constant.  Fidelity to Christ will look different from one person to another, depending on who, where, and when one is.  May we who follow Christ honor that diversity of discipleship.







Loving God, we praise you and give thanks to you for the examples of your servants

St. Ambrose of Milan, St. Monica of Hippo, and St. Augustine of Hippo,

who, in the late Western Roman period, contended for the faith courageously.

May we who follow you support each other in our spiritual pilgrimages,

be one with you and each other, and leave a legacy that honors you and

brings glory to you; in the Name of God:  Father, Son, and Holy Spirit.  Amen.

–Kenneth Randolph Taylor, May 10, 2016 Common Era

Sirach (Ecclesiasticus) 2:7-11, 16-18

Psalm 87

Galatians 7:11-17

John 16:20-24

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), pages 107, 359, and 545


Feast of Sts. Martin de Porres, Juan Macias, Rose of Lima, and Turibius of Mogrovejo (August 23)   Leave a comment


Above:  Five Saints:  Francis Solano, Turibius of Mogrovejo, Juan Macius, Rose of Lima, and Martin de Porres

Image in the Public Domain



Humanitarian and Dominican Lay Brother

His feast transferred from November 3



Humanitarian and Dominican Lay Brother

His feast transferred from September 18



Humanitarian and Dominican Sister

Alternative feast day = August 30



Roman Catholic Archbishop of Lima

His feast transferred from March 23




The Episcopal Church commemorates the lives of St. Martin de Porres, St. Rose of Lima, and St. Turibius of Mogrovejo on August 23.  This makes sense, for St. Turibius, as Archbishop of Lima, confirmed the first two saints, who were both friends and Dominicans in Lima, Peru.  He also had jurisdiction over St. Francis Solano (1549-1610), the “Apostle of America.”  To this post I add St. Juan Macias, also a Dominican and a friend of St. Martin.  St. Turibius confirmed St. Juan also.




St. Turibius of Mogrovejo, born at Mayorga, Spain, on November 16, 1538, came from a noble family.  Turibius Alfonso Mogrovejo bore his first name because his parents had named him for St. Turibius of Astorga (died in 460), archdeacon of Tui, Bishop of Astorga, and defender of Christianity against Priscillianism, a Gnostic-Manichean heresy.  Our saint became a law professor at the University of Salamanca.  His renown, based on his virtue and his erudition, spread widely.  King Philip II appointed him the Grand Inquisitor at Granada.  In 1578 St. Turibius became a priest.  In May of the following year his appointment as Archbishop of Lima cleared the Vatican.  The consecration occurred in August 1580, and he arrived in Peru the following year.

St. Turibius was a hard-working archbishop.  During the 25 years of his tenure he traveled his vast diocese repeatedly, making himself vulnerable to bad weather and dangerous men alike.  He also confirmed about a million people, ordered the translation of the catechism into the major two Incan languages, mastered those tongues, and required that his priests likewise be fluent in them.  St. Turibius also defended the poor as well as indigenous people against abuses by Spanish authorities.  Furthermore, he founded the first Roman Catholic seminary in the Americas (in 1591) and was responsible for the construction of roads, school buildings, chapels, hospitals, and convents.

St. Turibius liked to say,

Time is not our own, and we must give a strict account of it.

He used much of the time available to him well.  That time ended near Lima on March 3, 1606, after he had come down with a fever.  He as 67 years old.  Pope Innocent XI beatified our saint in 1697.  Pope Benedict XIII canonized St. Turibuis in 1726.  Our saint’s feast day in the Roman Catholic Church, formerly April 27, has moved to March 23.

St. Turibius is the patron saint of Peru, Latin American bishops, and the rights of indigenous people.




St. Martin de Porres had to contend with two great challenges throughout his life.  Martin de Porres Velazquez, born at at Lima, on December 9, 1579, was the son of Don Juan de Porres (a Spanish gentleman) and Ana (a former Panamanian slave of African descent).  Our saint was allegedly illegitimate, a label I reject, for nobody is an illegitimate person.  (Besides, to blame someone for the circumstances of his or her birth, over which he or she has no control, is wrong.)  St. Martin’s father initially refused to recognize our saint as his son or to support the family, so St. Martin, his mother, and (in time) his younger sister Agnes lived in poverty for years.  When our saint was seven years old, however, Don Juan recognized him, gave him his surname, and began to support the family financially.

St. Martin had little formal education.  When he was young his mother apprenticed him to a barber-surgeon, so he learned those skills well.

St. Martin’s destiny was in a priory, however.  The law forbade him, as a person of African (as well as mixed-race) ancestry, to enter a religious order.  At age 15 he became a volunteer at Holy Rosary Priory, Lima, living there, wearing a habit, and, in time, distributing money to the poor.  In 1603, at age 24, he became a Dominican lay brother anyway.  Perhaps his father made some arrangements.  The prior definitely ignored the law.  Although the prior favored St. Martin, many of the other Dominicans at the priory did not, acting out of racism and mocking him for his alleged illegitimacy.  Our saint handled these difficulties graciously.

St. Martin’s medical training became useful when, in 1613, he became the lay brother in charge of the infirmary.  He, who retained that duty for the rest of his life, cared for the poor and the rich alike.

St. Martin earned a reputation for holiness, patience, and humility.  He lived simply, did not eat meat, fasted frequently, maintained a devotion to the Holy Eucharist, established a shelter for stray cats and dogs, founded an orphanage, and raised dowries for young women.  As if his believable good works were not enough, he also allegedly flew, passed through closed doors, had miraculous knowledge, teleported groups of monks, and had the ability to be in two places simultaneously.

St. Martin died of natural causes at Lima on November 3, 1639.  He was 59 years old.  The royal viceroy, a judge of the royal court, and two bishops served as his pallbearers.  Pope Gregory XVI beatified him in 1837.  Pope John XXIII canonized him in 1962, making him the first saint of African descent in the Americas.

St. Martin is the patron saint of mixed-race people, barbers, innkeepers, and public health workers, among others.




Among the friends of St. Martin de Porres was St. Rose of Lima.  Our saint, born Isabel Flores de Olivia, came from a wealthy colonial family in Lima.  St. Turibius confirmed her in 1597.  On that occasion she took the name Rose, which had been her nickname since early childhood.  The family’s Incan maid had said that our saint was as lovely as a rose.

St. Rose’s destiny was monastic life, despite her parents’ desire to marry her off.  She chose to live in a grotto on the family property.  Eventually her family approved of her vocation.  When the family’s finances collapsed, she supported her relatives by embroidering, gardening, and selling flowers.  And, with her parents’ approval, she transformed a room in their house into a clinic.  St. Rose, who devoted her life to reverence, prayer, and asceticism (including the mortification of the flesh), entered the Third Order of St. Dominic at age 20.  She took St. Catherine of Siena (1347-1380) as her model with regard to the spiritual life.  Our saint worked among the poorest of the poor, laboring as a Dominican sister until she died at Lima on August 25, 1617, aged 31 years.  Pope Clement IX beatified St. Rose of Lima in 1667.  Pope Clement X canonized her four years later, making her the first saint in the New World.

St. Rose is the patron saint of Peru, Latin America, embroiderers, gardeners, florists, people with family problems, and people who suffer ridicule for their faith, among other causes.




Another friend of St. Martin of Porres and helper of the poor of Lima was St. Juan Macias.  Our saint, born Juan de Arcas y Sanchez, at Ribero del Fresno, Extremadura, Spain, on March 2, 1585, came from a noble family.  His parents were Pedro de Arcas and Juana Sanchez, and his sister was Agnes.  Pedro and Juana died when our saint was two years old.  An uncle surnamed Macias, raised the children and trained St. Juan to become a shepherd.  As a shepherd our saint began to pray to rosary.

St. Juan was a natural contemplative who preferred solitude.  However, solitude was rare for him.  He had begun to consider becoming a Dominican after meeting a Dominican friar at age 16.  In 1610, at age 25, our saint went to work for a wealthy businessman, who sent him to the New World.  Eventually St. Juan made his way to Lima, where he remained for the rest of his life.  In January 1622 he entered the Dominican Priory of St. Mary Magdalene as a lay brother.  A year later he made his final vows.  Our saint spent most of the rest of his life working as the assistant porter, living in the gatehouse, counseling the rich and poor alike, preferring the poor, feeding 200 people daily, raising funds to care for the impoverished, teaching the catechism to the poor, and praying.

St. Juan died of natural causes at Lima on September 18, 1645.  He was 60 years old.  Pope Gregory XVI beatified him in 1837.  Pope Paul VI canonized him in 1975.




How blessed are you who are poor:

the kingdom of God is yours.

Blessed are you who are hungry now:

you shall have your fill.

Blessed are you who are weeping now:

you shall laugh.

–Luke 6:20b-21, The New Jerusalem Bible (1985)

These four saints worked as agents of grace toward those four goals.









Merciful God, you sent your Gospel to the people of Peru

through Martin de Porres, who brought his comfort even to slaves;

through Rose of Lima and Juan Macias, who worked among the poorest of the poor;

and through Turibius of Mogrovejo, who founded the first seminary in the Americas and baptized many:

Help us to follow their example in bringing fearlessly the comfort of your grace

to all downtrodden and outcast people, that your Church may be renewed

with songs of salvation and praise; through Jesus Christ, who with you

and the Holy Spirit lives and reigns, one God, now and for ever.  Amen.

Sirach (Ecclesiasticus) 7:32-36

Psalm 9:9-14

James 2:1-8, 14-17

Mark 10:23-27

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), page 537


Feast of Jack Layton (August 22)   3 comments

Jack Layton Button

Above:  A Campaign Button

Image in the Public Domain



Canadian Activist and Federal Leader of the New Democratic Party

The process of researching this post entailed, among other activities, watching certain videos at YouTube.  In one of them Ezra Levant, a Canadian pundit, mocked adulation of the recently deceased Jack Layton.  Levant, who had mourned Layton’s passing just a few days before, showed a faux icon of Layton and derived attempts to depict him as a saint.

With this post I declare Layton to be a saint.

Jack Layton came from a family with a history of service to Canada and vulnerable people.  His great-great uncle on his mother’s side was William Henry Steeves (1814-1873), a Father of Confederation, a member of the Senate (1867-1873) as a Liberal, and an advocate for the humane treatment of the mentally ill.  Our saint, on his father’s side, was a great-grandson of Philip E. Layton, a blind organist who advocated for disability benefits and founded the Montreal Association for the Blind and the Philip E. Layton School for the Blind, Montreal, in 1908.  Philip was the father of Gilbert Layton (1899-1961), a Conservative Member of the Legislative Assembly of Quebec and cabinet minister in the provincial government in the late 1930s.  Gilbert was the father of Robert Layton (1925-2002), a Liberal Party activist who switched to the Progressive Conservative Party and served as a Member of Parliament from 1984 to 1993, as the Minister of State for Mines from 1984 to 1986, and as the Party Caucus Chair from 1986 to 1993.  He retired from politics in 1993 to focus on his recovery from prostate cancer.  Robert had married Doris Elizabeth Steeves.  Their firstborn son was John Gilbert Layton, born at Montreal, Quebec, on July 18, 1950.

Layton, who graduated with his Bachelor of Arts in Political Science from McGill University, Montreal, 1970, embarked upon an academic career and a political vocation.  In 1971, he graduated from York University with his Master of Arts in Political Science.  He became a professor at Ryerson University then at York University, and completed his doctoral program at York University in 1983.  He, married to Sally Halford from 1969 to 1983, became an activist and councilman in Toronto in the 1980s, continuing the good work into the early 2000s.  He was especially passionate with regard to homelessness (favoring public housing as an alternative to incarceration), an issue he addressed locally and on which he wrote two books.  Layton also worked proactively on issues such as HIV/AIDS, recycling, renewable energy, and violence against women.  In 1988, he married Olivia Chow (b. 1957), who served as a councilwoman in Toronto from 1991 to 2005 and as a Member of Parliament from 2006 to 2015.

Layton grew up in The United Church of Canada and acted upon socially progressive Christianity.  Among his heroes was Tommy Douglas (1904-1986), Baptist minister and federal leader of the New Democratic Party.  Our saint, a member of the Bloor Street United Church, Toronto, also attended services at the Metropolitan Community Church of Toronto, whose minister was his friend.  Layton, who had run for Parliament in 1993 and 1997, became the federal leader of the New Democratic Party in 2003 and finally won a seat in 2004.  He led his party, increased its number of seats, and retained his seat in the elections of 2006, 2008, and 2011.  In the House of Commons he opposed the war in Iraq, favored peacekeeping and reconstruction (as opposed to combat) in Afghanistan, and favored a plan to cap interest rates on credit card debt.  He also read scripture at the annual National Prayer Breakfast and taught a Bible study class for youth at Wynan United Church, Hudson, Quebec, in which he had grown up.

In 2011, the New Democratic Party, with Layton as leader, won 103 seats in the House of Commons and became the official opposition for the only time so far in Canadian electoral history.  (The Liberal Party, which came in third place in 2011, won a majority in the election of 2015.  The Conservative Party, which had formed minority governments in 2006 and 2008 before winning a majority in 2011, became the largest opposition party.   The New Democratic Party returned to its usual status as the party in third place.)  In May 2011, Layton became the Leader of the Official Opposition.  During the campaign he had used a cane, due to his recent hip surgery.  That cane, his smile, and his enthusiasm had become his trademarks.  The future seemed bright for Layton and his party.

In 2010, Layton had announced his diagnosis of prostate cancer.  He had sought and obtained treatment for it.  He had been vigorous during the federal campaign of 2011.  There had been no outward indication of disease as of election day 2011.  On July 25, 2011, however, Layton, looking and sounding seriously ill, announced that he had another cancer and that he was stepping down temporarily as party leader.  On August 20, he issued his farewell letter, which concluded with these words:

And finally, to all Canadians: Canada is a great country, one of the hopes of the world. We can be a better one – a country of greater equality, justice, and opportunity. We can build a prosperous economy and a society that shares its benefits more fairly. We can look after our seniors. We can offer better futures for our children. We can do our part to save the world’s environment. We can restore our good name in the world. We can do all of these things because we finally have a party system at the national level where there are real choices; where your vote matters; where working for change can actually bring about change. In the months and years to come, New Democrats will put a compelling new alternative to you. My colleagues in our party are an impressive, committed team. Give them a careful hearing; consider the alternatives; and consider that we can be a better, fairer, more equal country by working together. Don’t let them tell you it can’t be done.

My friends, love is better than anger. Hope is better than fear. Optimism is better than despair. So let us be loving, hopeful and optimistic. And we’ll change the world.

All my very best,

Jack Layton

Layton died at home in Toronto on August 22, 2011.  He was 61 years old.  The outpouring of grief came from across the political spectrum.






O God, your Son came among us to serve and not to be served,

and to give his life for the life of the world.

Lead us by his love to serve all to whom the world offers no comfort and little help.

Through us give hope to the hopeless,

love to the unloved,

peace to the troubled,

and rest to the weary,

through Jesus Christ, our Savior and Lord, who lives and reigns

with you and the Holy Spirit, one God, now and forever.  Amen.

Hosea 2:18-23

Psalm 94:1-15

Romans 12:9-21

Luke 6:20-36

Evangelical Lutheran Worship (2006), page 60


Feast of Samuel Johnson, Timothy Cutler, Daniel Browne, and James Wetmore (August 17)   2 comments

Founders of Yale University

Above:  Founders of Yale University

Image in the Public Domain



Congregationalist Minister, Anglican Priest, Philosopher, President of King’s College, “Father of The Episcopal Church in Connecticut,” and “Father of American Library Classification”


TIMOTHY CUTLER (MAY 31, 1684-AUGUST 17, 1765)

Congregationalist Minister, Rector of Yale College, and Anglican Priest


DANIEL BROWNE (APRIL 26, 1698-APRIL 13, 1723)

Educator, Congregationalist Minister, and Anglican Priest


JAMES WETMORE (SR.) (DECEMBER 31, 1695-MAY 15, 1760)

Congregationalist Minister and Anglican Priest




The Episcopal Church celebrates the lives of Samuel Johnson, Timothy Cutler, and Thomas Bradbury Chandler on August 17.  That is a logical grouping of saints, for they worked toward the goal of the establishment of the Anglican episcopate in North America.  Furthermore, Johnson and Cutler were friends, and Johnson taught and mentored Chandler.  However, I, for other logical reasons, have assigned a Chandler the feast day of May 17 and grouped him with two Episcopal bishops in his family tree.  Furthermore, here at the Ecumenical Calendar of Saints’ Days and Holy Days, I have expanded the grouping of Johnson and Cutler to include Daniel Browne and James Wetmore (Sr.), thereby commemorating the Congregationalist ministers from New England who became Anglican priests in March 1723.


SAMUEL JOHNSON (1696-1772) I


The name “Samuel Johnson” is commonplace.  A perusal of entries in old encyclopedias reveals the existence of several prominent Samuel Johnsons over time and on both sides of the Atlantic Ocean.  One might think first of Dr. Samuel Johnson (1709-1784), the great English poet, lexicographer, and essayist who noted in 1775 that

Patriotism is the last refuge of a scoundrel,

thereby condemning false patriotism.  One might also think also of the Reverend Samuel Johnson (1822-1882), an American Transcendentalist, minister, and hymnodist who found the American Unitarian Association (1825-1961) too theologically rigid.  (He would fit in well in the Unitarian Universalist Association today.)  Or one might recall other noteworthy Samuel Johnsons, such as Dr. Samuel William Johnson (1830-1909), a prominent American chemist.  The Samuel Johnson I add to the Ecumenical Calendar today is the American clergyman and educational pioneer, however.

Samuel Johnson

Image in the Public Domain

Samuel Johnson, born on October 14, 1696, was a native of Guilford, Connecticut.  His parents were Samuel Johnson (1670-1726), a fuller and a Congregationalist deacon, and Mary Sage Johnson (1672-1726).  The couple had twelve children, at least five of whom lived to adulthood.  Our saint was the third of their children.  William Johnson (1630-1702), also a Congregationalist deacon, was our saint’s grandfather.  The grandfather taught the grandson how to read English and Hebrew and guided him in committing the Apostles’ Creed, the Lord’s Prayer, and other portions of scripture to memory.  All this happened through Johnson’s sixth year of life.  The elder Samuel Johnson sought properly challenging educational opportunities for his bookish son.  Some of them proved more helpful than others.  Finally, at age 14, our saint, having mastered both Latin and Greek and having proved to be too much for some teachers, began his studies at the relatively new Collegiate School at Saybrook (founded in 1701), which became Yale College then Yale University.  He graduated four years (in 1714) later with his A.M. degree, having commenced work as a teacher at the grammar school in Guilford in 1713.

Johnson was quite a scholarly young man.  He did, for example, complete the Revised Encyclopedia of Philosophy (1716), unpublished.  Then he became a Yale tutor during a time of schism in the college.  From 1716 to 1718 Johnson was the only faculty member and administrator at New Haven, Connecticut, teaching fifteen students and laboring with the assistance of a minister.  Our saint was also cataloging the 800 books colonial agent Jeremiah Dummer (1681-1739) had donated to the college library in 1714.  This process continued until 1719.  These volumes included works by Enlightenment figures such as Rene Descartes (1596-1650), John Locke (1632-1704), and Sir Isaac Newton (1643-1727).  Such material was, according to the dominant Puritan orthodoxy of the college, forbidden, corrupting, and faith-destroying.  The process of cataloging the books expanded Johnson’s mind, and he, without permission, introduced the forbidden knowledge into the curriculum at New Haven.


DANIEL BROWNE (1698-1723) I


In 1618 Daniel Browne became the second tutor at New Haven, joining Johnson on the faculty.  He, born at New Haven on April 26, 1698, had been a classmate of Johnson, graduating at the age of 16 1/2 in 1715.  Next Browne had worked as the assistant to Samuel Hopkins, the Rector of the Hopkins Grammar School, New Haven, for a year, then as Hopkins’s successor for two years.  Browne worked as a tutor at New Haven for four years.

The Yale schism ended in 1719, with Johnson become the sacrificial victim.  Did he resign or did his superiors fire him?  It was a distinction without a difference.  Timothy Cutler became the new college rector, with Browne as the only other faculty member.  Johnson, ordained a Congregationalist minister in 1720, remained in the immediate vicinity, serving at West Haven.  Cutler, his friend, permitted him to design the college curriculum.

A vital aspect of the context of the Yale-related content in this post is that the intention of Yale’s founders in 1701 was to establish an educational institution which would be a conservative alternative–a bastion of Puritan orthodoxy–in contrast to Harvard College, which many New England Puritans considered to be too liberal.  Yet Yale began to liberalize before the end of its second decade of existence.


TIMOTHY CUTLER (1684-1765) I


Timothy Cutler

Image in the Public Domain

Timothy Cutler, born at Charlestown, Massachusetts, on May 31, 1684, was a son of John Cutler (1650-1708) and Martha Wiswall Cutler (b. 1645).  The family had Jacobite sympathies.  Our saint, baptized in 1684,  graduated from Harvard College in 1701, at the age of 17 years.  Four years later he joined the Congregational Church at Charlestown.  Shortly thereafter the Congregational Church at Dartmouth, Massachusetts, invited him to become their minister, but he declined, citing parish dynamics.  In 1709, however, he accepted an offer to become the minister at Stratford, Connecticut; he was especially interested in combating the Anglican presence in the community.  The following year Cutler married Elizabeth Andrew (1690-1771), daughter of the Reverend Samuel Andrew, the Acting Rector of the Collegiate School at Saybrook.  Our saint and his wife had seven children from 1711 to 1724; five of them lived to adulthood.

Circa 1720 seven respected Congregationalist ministers formed a group to study the early church.  They were:

  1. Timothy Cutler;
  2. Samuel Johnson;
  3. Daniel Browne;
  4. Jared Eliot (1685-1763), minister at Killingworth and one of Johnson’s former teachers;
  5. John Hart (1682-1732), minister at East Guilford;
  6. Samuel Whittesley (1686-1752), minister at Wallingsford; and
  7. James Wetmore (Sr.) (1695-1760).


JAMES WETMORE (SR.) (1695-1760) I


James Wetmore (Sr.), born on December 31, 1695, was a son of the Reverend Izrahiah Wetmore (Sr.) (1656-1743) and Rachel Stow Wetmore (1666-1722), of Middletown, Connecticut.  Our saint, the third of nine children, at least seven of which lived to adulthood, came from a civic-minded family.  His father was not only a minister but a magistrate and a deputy of the General Court.  Wetmore, a classmate of Johnson at Yale, graduated from the college with his A.B. degree in 1714 and his A.M. degree three years later.  This saint became a Congregationalist minister in 1718 and served at North Haven, Connecticut, for four years.  Also in 1718 he married Anne Dwight (1697-1771).  They had six children from 1727 to 1737.




On September 13, 1722, the seven ministers presented the conclusion of their study of the early church in writing to the Trustees of Yale College.  Some of these clergymen were certain of the invalidity of their orders and others merely harbored doubts due to the lack of “visible communion with an Episcopal Church.”  This, the “Great Apostasy” at Yale College, founded as a bulwark of Puritan orthodoxy in contrast to the relatively liberal Harvard College, proved controversial in New England.  Three of the ministers recanted under pressure, but Johnson, Cutler, Browne, and Wetmore (Sr.) lost their positions.  By the end of the year they departed for England, where in March 1723, they became priests of the The Church of England.


DANIEL BROWNE (1698-1723) II


Browne, a bachelor, died of smallpox in London on April 13, 1723.  He was 24 years old.  In 1765, the Reverend Ezra Stiles (1722-1795), the President of Yale College from 1778 to 1795, wrote of Browne:

He was a gentleman of the most superior sense and learning of the four.




Wetmore (Sr.), Cutler, and Johnson remained in England for much of the year.  Johnson and Cutler received honorary degrees from Oxford and Cambridge Universities.  The three men returned to North America under the auspices of the Society for the Propagation of the Gospel in Foreign Parts (SPG).

Cutler went to Boston, Massachusetts, where, at the end of 1723, he held the first service at Christ Church, or Old North Church, of Midnight Ride of Paul Revere fame.  He served as the rector of the parish for the reset of his life.  He also founded other congregations, advocated for the advocacy of the Anglican episcopate in North America, criticized revivalism, founded an Anglican library in Boston, and resisted the Puritan theocracy in New England.  In April 1756 Cutler suffered a stroke.  The assistant priest assumed many of his duties.  Our saint died at Boston on August 17, 1765, aged 81 years.


JAMES WETMORE (SR.) (1695-1760) II


Wetmore became the Rector of Grace Church, Rye, New York, in 1726.  He served there for the rest of his life, dying on May 15, 1760.

A son, James Wetmore (Jr.), seems to have been a Loyalist, for he, born at Rye in 1727, died in Kings County, New Brunswick, in 1798.

Grace Church, Rye, became Christ’s Church, Rye, in 1795.




Johnson returned to Connecticut.  He founded Christ Church, Stratford, the first parish in the colony.  By 1752 he had founded 24 more congregations, becoming the “Father of The Episcopal Church in Connecticut.”  He was an ardent controversialist, engaging in written conflict with Puritans via pamphlets, starting in 1733.  Johnson, like Cutler, resisted the Puritan theocracy in New England, argued against revivalism and the (First) Great Awakening, and lobbied for the establishment of the Anglican episcopate in North America.  The last matter was controversial, for many Congregationalists and Presbyterians considered it contrary to scripture and politically perilous, and many Southern Anglicans enjoyed their relative independence.

Johnson married twice and became a widower as many times.  His first wife was Charity Nicoll (1692-1758), a widow.  Thus our saint became a stepfather on September 26, 1725.  He raised William Nicoll (1715-1780) and Benjamin Nicoll (1718-1760) as if they were his own sons.  Charity and our saint had two sons, William Samuel Johnson (1727-1819) and William Johnson (1730-1760).  The younger son died of smallpox in England.  William Samuel Johnson opposed the Stamp Act (1765) and the Townshend Duty Act (1767) actively and served as the colonial agent for Connecticut from 1767 to 1771.  He became convinced that the U.S. War for Independence was both unnecessary and unwise yet made his peace with the result of the conflict.  He served in the Confederation Congress from 1785 to 1787, was a delegate to the Constitutional Convention (1787), presided over the drafting of the document, signed the Constitution, served as President of Columbia College, New York, from 1787 to 1800, and was a U.S. Senator from Connecticut from 1789 to 1791.  His wife (from 1749) was Elizabeth Ann Beach (1729-1796), daughter of William Beach (1694-1751), a businessman of Stratford, and his wife, Sarah Hull Beach (1701-1763).  Charity died on June 1, 1758.

Johnson’s second wife (from 1761) was Sarah Hull Beach (1701-1763), who died of smallpox on February 9, 1763.

Johnson continued to be an educator.  He opened a school at Stratford in 1723.  For decades he also operated a home-based seminary for students at Yale, educating and training 63 priests.  He also developed a system of classifying library books, hence his title, “Father of American Library Classification.”  In the early 1700s our saint redefined the curriculum at Yale College again, for it had reverted to an earlier state after the “Great Apostasy” of 1722.  In 1729-1731 Joseph Berkeley (1685-1753), later the Bishop of Cloyne, visited New England.  Johnson met him then and convinced him to donate land, money, and books to Yale College.  Our saint also became enamored of Berkeley’s philosophy, immaterialism.  The two men corresponded for decades.  Johnson, who received an honorary Doctor of Divinity degree from Oxford University in 1743, wrote and revised his textbook of moral philosophy several times.  The basis of his philosophy was the pursuit of happiness rooted in realism with regard to how things are.

Johnson, Benjamin Franklin (1706-1790), the leaders Trinity Church, Wall Street, New York, and others spent years discussing details of founding a “new model” college.  There would be no religious test for admission.  Instruction would be in English, not Latin.  The study of theology would be optional, but the study of moral philosophy would be mandatory.  There would be a focus on professional preparation, and the curriculum would include the new discipline of English literature.  The result of these conversations was King’s College, later Columbia College then Columbia University, New York.  Some Presbyterians in the colonial government of New York tried to prevent the chartering of the college, labeling it an insidious Anglican plot.  The royal charter came through in 1754, however.  Johnson served as a professor and the first president, retiring in 1763, after the death of his second wife.

Johnson’s retirement (1732-1772) was active.  He returned to the office of Rector of Christ Church, Stratford, and performed his duties faithfully.  He also reopened his home-based seminary for students at Yale College.  Our saint also taught his grandsons William and Charles to read English and Latin, as his grandfather had instructed him.  Johnson wrote the first American grammars of the English and Hebrew languages and dedicated them to his grandsons.

Johnson’s accomplishments caught the attention of his English contemporary, Dr. Samuel Johnson (1709-1784), the essayist, poet, and lexicographer, who was a friend of William Samuel Johnson (1727-1819).

Samuel Johnson, the American, died on January 6, 1772, the Feast of the Epiphany.  He was 75 years old.




I realize, O reader, that I have asked you to follow some proverbial bouncing balls, but that is simply the nature of the material.  The legacies of Johnson, Cutler, and Wetmore are obvious.  That of Browne, however, is incomplete, due to circumstances beyond his control.  If he had lived he would have done much for the glory of God and the expansion of The Church of England.







God of history, science, art, philosophy, and majesty, we thank you for the faithful quests of

Samuel Johnson, Timothy Cutler, Daniel Browne, and James Wetmore (Sr.),

whose intellectual inquisitiveness and fidelity to you led them to pursue Anglican Holy Orders.

May we never fear new knowledge.

May we seek the truths of you wherever we can find them

then pursue paths consistent with them,

for your glory and benefit of your people;

in the Name of God:  Father, Son, and Holy Spirit.  Amen.

–Kenneth Randolph Taylor, May 3, 2016 Common Era


Sirach (Ecclesiasticus) 24:1-8

Psalm 32:8-12

1 Peter 2:1-10

Matthew 16:13-20

Holy Women, Holy Men:  Celebrating the Saints (2010), page 531