Archive for the ‘Growing Up United Methodist’ Category

Feast of John H. Caldwell (March 12)   2 comments

Above:  First United Methodist Church, Newnan, Georgia

Image Source = Google Earth

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JOHN HOLLIS CALDWELL (JUNE 4, 1820-MARCH 11, 1899)

U.S. Methodist Minister and Social Reformer

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We have sinned, and God has smitten us.

–John H. Caldwell, Newnan, Georgia, June 1865

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INTRODUCTION

The great Galileo Galilei warned many who were conventionally orthodox and sat in judgment on him for making shocking and revolutionary statements (such as that the Earth revolves around the Sun), that they may actually be heretics.  John H. Caldwell, in the middle of his life, concluded that he had been a heretic regarding slavery.  He chose actual orthodoxy.

Caldwell came to my attention years ago, when I was a graduate student at Georgia Southern University, Statesboro, Georgia.  I was researching Methodist history regarding slavery; my focus in graduate school was the intersection of race and religion in the U.S. South.  Slavery was the rock upon which the Methodist Episcopal Church (1784-1939) split in 1844-1845.  I knew that already, but I wanted to know more details.

I was a United Methodist from 1980 to 1991.  Then I became an Episcopalian.  I have never looked back, for I have concluded that I am on this planet to be an Episcopalian.  Besides, my theological development subsequent to my confirmation (St. Anne’s Episcopal Church, Tifton, Georgia, December 22, 1991) has led me to become a Single Predestinarian Anglican-Lutheran, contrary to Methodist theology.  My increasingly liberal and inclusive social views have placed me substantially to the left of where many of the more conservative elements of society are.  So be it.  I affirm that all human beings with both a pulse and brain waves possess unalienable natural rights, including civil rights and civil liberties.  Call me a radical, if you wish, O reader, but there I stand.  I will do no other.

I write this so that you, O reader, will understand that (1) I know whereof I write, and (2) I have no animosity toward The United Methodist Church.

I recall, as early as the middle 1980s, talk of The United Methodist Church being two denominations in one.  If the General Conference 2020 plays out the way I predict it will, 2020 may echo 1844.  Even if the General Conference of 2020 does not play out the way I predict it will, The United Methodist Church will continue to live into the typographical error and Freudian slip “Untied Methodist Church.”  This is an objective statement.  To quote William Butler Yeats in The Second Coming,

Things fall apart; the centre cannot hold.

The big tent encompasses only those who choose to live within it.  Donatism did not die in norther Africa long ago.  No, it is alive and well, unfortunately.

As The United Methodist Church comes asunder and as the United States of America observes the Martin Luther King, Jr., federal holiday, pondering another schism–that of 1844-1845–as well as the cause of it, should lead us to sober-minded contemplation of orthodoxy and heresy, actual and alleged.

JOHN H. CALDWELL, DEFENDER OF SLAVERY

John Hollis Caldwell as a white Southerner.  He, born in Spartanburg, South Carolina, on June 4, 1820, was a son of James Caldwell (1768-1825) and Jane Wardlaw (1772-1822).  His family moved to Georgia when our saint was an infant.  He converted to Christianity and to Methodism, in particular, at the age of 16 years.  Six years later, the Georgia Conference of the Methodist Episcopal Church (MEC) licensed Caldwell as an exhorter.  Our saint joined the Georgia Conference as a full minister in 1844.

The Methodist Episcopal Church concluded its General Conference of 1844 with a divorce agreement.  The cause of the divorce was slavery.  In particular, the question was whether James Osgood Andrew, the bishop assigned to the Georgia Conference, should continue as a bishop, despite owning slaves, in violation of church law.  He had not owned slaves in 1832, when he had become a bishop.  Yet Andrew had received slaves as inheritances over the years.  State law forbade him from freeing his slaves during his lifetime.  Slavery was still morally wrong, of course.  The MEC had been backing away from this moral truth since just a few years after its founding, as slaveholders joined.  The denomination finally issued a firm antislavery message again in 1864, shortly before the Thirteenth Amendment to the Constitution went to Congress.

One week apart, in May 1845, the Methodist Episcopal Church, South (MECS) and the Southern Baptist Convention (SBC) formed, for the same reason:  slavery.  The SBC formed because Northern-controlled missions boards of the Triennial Convention did not permit slaveholders to become missionaries.  Andrew became one of the founding bishops of the MECS, and continued to preach to slaves that they should obey their masters.

Caldwell joined the MECS and rose through the ranks to become a prominent member of the Georgia Conference thereof.  He accepted the conventional wisdom of his culture and the dominant theology thereof.  Caldwell believed that God supported and ordained slavery.  He quoted the Bible chapter-and-verse to defend this position.  He preached to slaves, telling them to obey their masters.  Opponents of slavery were heretics, fanatics, and radicals, according to Caldwell.  He insisted that they sought to destroy not just slavery, but the freedoms of press, speech, religion, and thought, too.  As Mark A. Noll has written in The Civil War as a Theological Crisis (2006), support for slavery became caught up with the authority of scripture.  Many, if not most, of those who argued for slavery theologically believed they were morally correct.

Above:  Old Main Building, Andrew College, Cuthbert, Georgia

Image Source = Google Earth

Caldwell also helped to found Andrew Female College (now Andrew College), Cuthbert, Georgia, which opened in 1854.  He taught moral and mental science there.  He, a slaveholder (via inheritances), sold one of his slaves to pay the college’s debts.  Caldwell’s father-in-law, a wealthy planter, insisted that a Methodist minister should not own slaves.  Our saint owned up to four slaves at a time, though.

Caldwell, by 1860 the pastor of Trinity Church, Savannah, had moved to Newnan to by 1864.  During the Civil War he supported slavery and the Confederacy.  He assumed that God was pro-Confederate States of America.

JOHN H. CALDWELL, RELIGIOUS SCALAWAG

Then the proverbial scales fell away from Caldwell’s eyes in early 1865.  Confederate defeat threw many white Christian Southerners into a theological crisis.  They reasoned that surely God had supported slavery and the Confederacy, so how could they make sense of their reality?  Caldwell took a different position.  Over a few Sundays in June 1865 he alienated his congregation and most of the other people in Newnan by condemning slavery, secession, the Confederacy, and the Methodist Episcopal Church, South.  He acknowledged, as he had in 1861, that the cause of the Confederacy had been slavery.  President Jefferson Davis had said as much in his Inaugural Address.  Vice President Alexander Hamilton Stephens, speaking in Savannah in March 1861, had called slavery the cornerstone of the Confederacy.   He was proud of this cornerstone.  Caldwell surveyed the destruction of the Civil War and pronounced the judgment of God.  He also stated that the end of slavery was just.  The Confederacy had been sinful, too, the minister preached, and slavery tainted the Methodist Episcopal Church, South.

Caldwell’s time left at Newnan was brief.  The Presiding Elder (District Superintendent, in contemporary Methodist terms) removed our saint from the pulpit, at the request of the leaders of the congregation.  U.S. Army General George H. Thomas, who had authority in Georgia, reinstated him in September.  Thomas also ordered local U.S. Army personnel to to protect Caldwell.  Our saint left the Georgia Conference of the MECS in November 1865, after that annual conference voted to condemn the contents of his sermons.

Then Caldwell rejoined the Methodist Episcopal Church and helped to begin rebuilding it in the former Confederacy.  He became a charter member of the new Georgia Conference of the MEC in January 1866.  He ministered to former slaves, helping them build churches, not telling them they should have obeyed their masters.  Predictably, the new Georgia Conference of the MEC was mostly African-American; it was politically and theologically suspect, according to most Southern Methodist neighbors.  Caldwell remained in Georgia until 1871, shortly after “redemption,” of the return of the antebellum ruling class to power.  He helped to found schools for former slaves.  Our saint, a religious scalawag, favored the Radical Republicans’ ambitious civil rights platform and worked with the Freedmen’s Bureau to help his flock.  Caldwell attended the state constitutional convention (December 1867-March 1868) and served in the state legislature.  He opposed the expulsion of all his African-American colleagues from that body.  Caldwell and his fellow religious scalawags were, according to Edward H. Myers, the editor of the Southern Christian Advocate,

miserable traitors to their brethren, their church, and their country.

–Quoted in Daniel W. Stowell, Rebuilding Zion:  The Religious Reconstruction of the South (New York: Oxford University Press, 1998), 133

JOHN H. CALDWELL OF DELAWARE

Caldwell and his family to Delaware in 1871.  He had married Elizabeth Thurston Hodnett (1826-1902) on January 2, 1849.  The couple had had five sons and four daughters from 1849 to 1869.  Our saint joined the local conference of the Methodist Episcopal Church and served as a pastor, a presiding elder, and a college president.

From 1885 to 1888 Caldwell served as the President of Delaware College (now the University of Delaware), then a men’s institution.  His time as a college president was unhappy for everybody involved.  Personality clashes abounded, and his inexperience created more problems.  Our saint perceived that people were conspiring around him.  They may have been, perhaps justifiably.  Caldwell was simultaneously of his time and ahead of it.  His antiquated moral disapproval of dancing led to some conflicts; he forbade it on campus.  Yet he favored admitting women to the student body; that was progressive.

Caldwell returned to parish ministry in 1888.

He, aged 78 years, died in Dover, Delaware, on Mach 11, 1899.

EVALUATING JOHN H. CALDWELL

Caldwell may have been, as one of his adversaries at Delaware College claimed, “cranky,” but he possessed courage, too.  Our saint had enough courage to change his mind on a central issue of his time and to contradict conventional wisdom, as well as to speak up at great risk to himself and his livelihood.  He had the courage of his convictions.  History has rendered its verdict in Caldwell’s case; it has ruled in his favor.

As one should know, presenting evidence is frequently the least successful method of changing a person’s mind, especially in matters that pertain to one’s self-image.  Facts should matter, but ego protection often overrules objective reality.  Human beings are usually more irrational than rational, sadly.

By grace, Caldwell found the moral courage, starting in June 1865, to admit that he had been wrong–horribly, sinfully wrong.  Then he repented, paid the price, and made the world a better place for many of the “least of these.”

That is sufficient reason to honor him.

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God of justice, we thank you for the example of your servant, John H. Caldwell,

who turned his back on the sins of slavery and, in the face of hostility,

labored for the civil rights of former slaves, his neighbors.

May we, by grace, confront our prejudices and, when necessary and proper to do so,

expose the foolishness of “received wisdom” and other ubiquitous assumptions,

for your glory and for the benefit of all people.

May the Church be on the vanguard of the struggle for social justice,

never on the side of the oppressors,

regardless of the price she will pay for standing with the “least of these.”

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

Amos 2:6-8

Psalm 71:1-6

Galatians 3:23-29

Luke 6:20-26

KENNETH RANDOLPH TAYLOR

JANUARY 20, 2020 COMMON ERA 

THE FEAST OF SAINT FABIAN, BISHOP OF ROME, AND MARTYR, 250

THE FEAST OF SAINTS EUTHYMIUS THE GREAT AND THEOCRISTUS, ROMAN CATHOLIC ABBOTS

THE FEAST OF GREVILLE PHILLIMORE, ENGLISH PRIEST, HYMN WRITER, AND HYMN TRANSLATOR

THE FEAST OF HARRIET AUBER, ANGLICAN HYMN WRITER

THE FEAST OF RICHARD ROLLE, ENGLISH ROMAN CATHOLIC SPIRITUAL WRITER

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Abandoned Storefronts, Vidette, Georgia, December 26, 2019   14 comments

Photographer = Kenneth Randolph Taylor

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There used to be four stores and a bank on this corner.

I wonder how much longer two buildings will be here.

KENNETH RANDOLPH TAYLOR

DECEMBER 27, 2019 COMMON ERA

THE THIRD DAY OF CHRISTMAS

THE FEAST OF SAINT JOHN THE EVANGELIST

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Park, Vidette, Georgia, December 26, 2019   Leave a comment

Photographer = Kenneth Randolph Taylor

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I played in this park from June 1980 to June 1982.

When I walked back into the park, having been away since 1982, I recognized much of the equipment.

KENNETH RANDOLPH TAYLOR

DECEMBER 27, 2019 COMMON ERA

THE THIRD DAY OF CHRISTMAS

THE FEAST OF SAINT JOHN THE EVANGELIST

I recognized the merry-go-round immediately.

These were almost certainly in the park in 1980-1982.

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Vidette United Methodist Church, Vidette, Georgia, December 26, 2019   Leave a comment

Photographer = Kenneth Randolph Taylor

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My father was the pastor of Vidette United Methodist Church from June 1980 to June 1982.

The structure is different.  The fellowship hall is larger, front steps and shelters over the front doors are different, the ramp is relatively new, and gap between the worship space and the fellowship hall is covered.

KENNETH RANDOLPH TAYLOR

DECEMBER 27, 2019 COMMON ERA

THE THIRD DAY OF CHRISTMAS

THE FEAST OF SAINT JOHN THE EVANGELIST

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Site of the Former Parsonage, Vidette United Methodist Church, Vidette, Georgia, December 26, 2019   Leave a comment

Photographer = Kenneth Randolph Taylor

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My father was the pastor of Vidette United Methodist Church, Vidette, Georgia, from June 1980 to June 1982.  He, my mother, my sister, and I resided in the parsonage, which stood on the now-vacant lot.

Yesterday, while driving from Statesboro to Athens, I took a detour through Vidette.  I spent about an hour, walked around town, and stirred up old memories from the years I was in the second and third grades.  I also recognized the outline of the house on the ground and identified where each room had been.  Standing where my bedroom had been was odd.

KENNETH RANDOLPH TAYLOR

DECEMBER 27, 2019 COMMON ERA

THE THIRD DAY OF CHRISTMAS

THE FEAST OF SAINT JOHN THE EVANGELIST

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Feast of Samuel Simon Schmucker (February 29)   Leave a comment

Above:  Samuel Simon Schmucker

Image in the Public Domain

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SAMUEL SIMON SCHMUCKER (FEBRUARY 28, 1799-JULY 26, 1873)

U.S. Lutheran Minister, Theologian, and Social Reformer

Samuel Simon Schumucker comes to this, A Great Cloud of Witnesses:  An Ecumenical Calendar of Saints’ Days and Holy Days, via G. Scott Cady and Christopher L. Webber, A Year with American Saints (2006).

I recall, while growing up as a good United Methodist boy in rural southern Georgia, hearing people say,

There are Baptists then there are Baptists.

That principle applies to Lutherans, too; degrees of Lutheran confessionalism exist.  If one, for example, labels The Lutheran Church–Missouri Synod, despite its strong confessionalism and social and theological conservatism, as being too liberal, one has a selection of Lutheran denominations from which to select a church home.

Samuel Simon Schumucker changed throughout his life; he was human, after all.  Lutheranism within the United States of America also changed during his lifetime.  Schmucker effected much of that change, but other change made him, once a prominent leader, an increasingly marginal figure in many quarters.  Yet Schmucker’s legacy has remained relevant within and beyond Lutheranism in North America.

Schmucker came from a devout and large Lutheran family.  He, born in Hagerstown, Maryland, entered the world on February 28, 1779.  Our saint’s mother was Elizabeth Catherine Gross (1771-1820).  His father was the Reverend John George Schmucker (1771-1854), the President of the German Evangelical Lutheran Ministerium of Pennsylvania and Adjacent States (the Ministerium of Pennsylvania, for short) in 1820 and 1821.  Our saint was one of the best-educated young Lutheran ministers in the United States.  He had graduated from the University of Pennsylvania and Princeton Theological Seminary.  In 1820, when young Schmucker was preparing to assume pastoral duties in New Market, Virginia, he and his father helped to found the General Synod of the Evangelical Lutheran Church in the United States of America (the General Synod, in short).  The General Synod was the first national confederation of Lutheran synods in the United States.  Schmucker, who grew quickly into a leader of the General Synod, attended every convention through 1870.  At its founding, the General Synod encompassed almost all of the U.S. Lutheran Synods and the vast majority of U.S. Lutherans.  Within a few years, however, doctrinal disputes reduced the membership of the General Synod; the Ministerium of Pennsylvania defected in 1823.  (Then it rejoined in 1853 and departed again in 1867.)  Proposed union with the German Reformed Church caused another controversy in 1830.  Our saint saved the General Synod in 1823 and 1830.  Although some synods left the General Synod, others formed and affiliated with it over the years.

The General Synod was too liberal for many Lutherans in the United States in the 1800s.  This was especially ironic in the 1820s.  Our saint was relatively conservative; he advocated for an increased prominence of the Augsburg Confession (1530) in U.S. Lutheranism.  He also sought to purge all traces of Deism from U.S. Lutheranism.  Schmucker, like many Christians of his time, held an overly strict position on “worldly amusements;” the following entertainments (a few of them actually sinful), among others, were forbidden:

  1. Playing games of chance,
  2. Playing checkers,
  3. Playing chess,
  4. Casting dice,
  5. Playing cards,
  6. Listening to opera,
  7. Attending vocal performances in concert halls,
  8. Using tobacco,
  9. Consuming liquor, and
  10. Wearing fashionable clothing.

If Schmucker was too liberal, what was the standard of conservatism?  Perhaps his position that intellectual rigor was no threat to Christianity marked him as a liberal and an alleged heretic.  As time passed, so did his abolitionism, opposition to the U.S.-Mexican War (1846-1848), and acceptance of Evolution.

Schmucker and his father recognized the need for a Lutheran seminary in the United States.  They helped to found Gettysburg Theological Seminary, Gettysburg, Pennsylvania, in.  Schmucker, Sr., served as a trustee.  Our saint served on the faculty and as the President for nearly four decades.  The seminary gave rise to another institution, Pennsylvania College (now Gettysburg College) in 1832.

Schmucker wrote a textbook, Elements of Popular Theology, with Special Reference to the Doctrines of the Reformation, as Avowed Before the Diet at Augsburg, in MDXXX (1834).  This volume indicated our saint’s concept of orthodox Christianity.  He defined orthodox Christianity according to a common creedal core, which he defined as

fundamental doctrines of Scripture,

while eschewing overly specific creeds and allowing for disagreement in secondary matters.  Parts of some creeds were optional, Schmucker argued.  Orthodox Christianity, according to our saint, was Protestant yet did not include all Protestants.  Roman Catholics, Unitarians, Campbellites, Baptists, and Deists were not orthodox Christians, according to Schmucker.

Schmucker’s critics, starting in the 1830s, in particular, found more and more theological ammunition to use against him.  The General Synod permitted much theological latitude.  Our saint’s Eucharistic and Baptismal theology was closer to that of Calvinism than to that of Lutheranism.  (He did graduate from a Presbyterian seminary.)  He, influenced by the Second Great Awakening, was also a revivalist, to a point.  Puritanism and Pietism were prominent in his theology.  (Pietism had been part of a segment of Lutheran theology for some time by the 1800s.)  Schmucker’s “American Lutheranism” made him open to ecumenical relations with non-Lutherans he defined as orthodox.

This became evident by 1838, when Schmucker proposed church union–confederation, really–on what he called

the apostolic basis.

This plan offered six points of union:

  1. Variety in liturgy, polity, and discipline;
  2. Toleration of theological diversity within the ecclesiastical confederation;
  3. A common creed;
  4. Full communion and open communion within the ecumenical confederation;
  5. Cooperation in matters pertaining to “the common cause of Christianity;” and
  6. The Bible as the main textbook for religious and theological instruction.

Schmucker manifested other evidence of his liberalism as he aged and the General Synod became increasingly confessional and conservative, yet never sufficiently conservative, according to many U.S. Lutherans.  In 1855 our saint worked on the proposed American Rescension of the Augsburg Confession.  The controversial proposal, which most synods of the General Synod refused to accept, deleted the condemnations of non-Lutheran groups, removed mentions of baptismal regeneration, denied Consubstantiation, and argued that the Augsburg Confession (1530) contained errors.

Schmucker was also a liturgist.  He, as the head of the General Synod’s Committee on Liturgy of 1866, in lieu of the Liturgy of 1856.  The Provisional Liturgy of 1866 influenced the Washington Service (1876), which, in turn, presaged the Common Service (1888).  The Liturgy of 1856 was noteworthy for reintroducing The Apostles’ Creed (complete with “the holy Catholic Church”) to corporate worship.  A greater influence on the Common Service was the Reverend Beale Melanchton Schmucker (1827-1888), the more conservative, formalistic, and confessional son of our saint.  Beale, whose liturgical sensibilities were evident in the Ministerium of Pennsylvania’s Liturgy for Use in the Evangelical Lutheran Church (1860) and the General Council’s Church Book for the Use of Evangelical Lutheran Congregations (1868), was one of the greatest experts on liturgy and liturgical development.  He was, according to accounts, a walking encyclopedia on the subjects.  He was one of the main reasons the General Council had a stronger liturgical  tradition than the General Synod.

Schmucker lived long enough to witness the General Synod divide twice.  The General Synod of the Evangelical Lutheran Church in the Confederate States of America organized in 1863.  This organization became the General Synod of the Evangelical Lutheran Church in North America in 1866 then the General Synod of the Evangelical Lutheran Church of the South in 1876.  Ten years later, with the addition of the Tennessee Synod, the Southern General Synod became the United Synod of the Evangelical Lutheran Church in the South.  The General Synod (1820) suffered another schism in 1867, when the General Council of the Evangelical Lutheran Church in North America came into existence.  The merger that created The United Lutheran Church in America (ULCA) in 1918 repaired the schisms of 1863 and 1867.  The General Synod (1820) moved to the right as the General Council moved to the left.  The two confederations moved toward each other.

Schmucker married three times and outlived his first two wives.  He married Eleanora Geiger (1799-1823) in 1821.  Wife number two was Mary Catharine Steenbergen (1808-1848).  Our saint’s third wife was Heisther (Esther), who died in 1882.  Schmucker fathered at least four children.

Schmucker, aged 84 years, died in Gettysburg, Pennsylvania, on July 26, 1873.

I, as an Episcopalian, am creedal, not confessional.  I also accept science and oppose all forms of slavery.  Anglican collegiality is one of the defining characteristics of my faith.  Therefore, I find much to admire about Schmucker.  I also recognize points of strong disagreement with him.  Yet, whenever I ponder denominational full communion agreements, such as the one the Evangelical Lutheran Church in America (ELCA) and The Episcopal Church share, I think Schmucker would approve.

Alex Haley advised,

Find the good and praise it.

I praise the good in the legacy of Samuel Simon Schmucker.

KENNETH RANDOLPH TAYLOR

OCTOBER 9, 2019 COMMON ERA

THE FEAST OF SAINT DENIS, BISHOP OF PARIS, AND HIS COMPANIONS, ROMAN CATHOLIC MARTYRS, 250

THE FEAST OF SAINT JOHN LEONARDI, FOUNDER OF THE CLERKS REGULAR OF THE MOTHER OF GOD OF LUCCA; AND SAINT JOSEPH CALASANCTIUS, FOUNDER OF THE CLERKS REGULAR OF RELIGIOUS SCHOOLS

THE FEAST OF ROBERT GROSSETESTE, ENGLISH ROMAN CATHOLIC SCHOLAR, PHILOSOPHER, AND BISHOP OF LINCOLN

THE FEAST OF WILFRED THOMASON GRENFELL, MEDICAL MISSIONARY TO NEWFOUNDLAND AND LABRADOR

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Almighty God, we praise you for your servant Samuel Simon Schmucker,

through whom you have called the church to its tasks and renewed its life.

Raise up in our own day teachers and prophets inspired by your Spirit,

whose voices will give strength to your church and proclaim the reality of your reign,

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

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

Jeremiah 1:4-10

Psalm 46

1 Corinthians 3:11-23

Mark 10:35-45

–Adapted from Evangelical Lutheran Worship (2006), 60

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A Ghost Story?   Leave a comment

Above:  Parsonage, Hopewell United Methodist Church, Appling County, Georgia, May 2014

Image Source = Google Earth

My bedroom window was one immediately to the right of the front door.

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I am, to a great extent, a product of the Northern Renaissance, the Scientific Revolution and the Enlightenment.  I make no apologies for this reality.  Mysticism is not dominant in my spirituality; I have strong Thomistic tendencies.  Furthermore, although I assume that the universe is teeming with life, I do not think that any space aliens create crop circles on this planet.  I like Ockham’s Razor.  Nevertheless, I recall some incidents I cannot explain rationally, at least easily.

This is the story of one of them.

From June 1982 to June 1985, my father was the pastor of the Hopewell and Crosby Chapel United Methodist Churches, in southern Appling County, Georgia.  We lived in the countryside, a few miles outside Baxley, the county seat.  I attended the Fourth through Sixth Grades at Appling County Elementary School.  The parsonage was a ranch-style house on the same lot as Hopewell Church, facing Red Oak Road.

Above:  Hopewell United Methodist Church and Parsonage, May 25, 2017

Image Source = Google Earth

The Fellowship Hall was not as wide when we lived in the parsonage.  Also, there was an open-air corridor between the Fellowship Hall and the rest of the church facility.  Furthermore, there was no roof over the back patio in 1982-1985.

The parsonage is a ranch-style house, complete with a study off the kitchen and at the carport door, a rarely-used front door, a dining room-parlor opposite the den, and four bedrooms and two bedrooms on the right side of the structure.

One school night, between 7:30 and 8:00, I experienced an event I still cannot explain.  It happened within that half-hour; at that time one of the television stations in Savannah aired Family Feud, with Richard Dawson as the host.  The evening of which I write, I left my bedroom and walked toward the den.  I heard the game show in the den and my sister’s music in the parlor.  Then, briefly, I did not hear the music and the television.  Silence surrounded me.  I heard the voice of a small child inviting me to go outside and play.  Then I heard the music and Family Feud again.  I said nothing to anybody about this at the time.

I know this story to be true, but I do not know what caused it to happen.  I probably never will.  The answer, I assume is natural, not supernatural.  As a matter of principle, I reject the category of “supernatural.”  All that is not artificial is natural, I affirm.  Some of what is natural defies explanations that fit much of the rest of it, though.

As I have evolved spiritually from Low Church Protestantism into my current configuration (Anglicanism, mixed with Roman Catholicism and Lutheranism, mainly), I have added dashes of Eastern Orthodoxy.  I have become critical of my Western heritage’s tendency to try to explain more than it can correctly.  I have accepted the Eastern Orthodox openness to mysteries that theology or empiricism can never apprehend.

So be it.

KENNETH RANDOLPH TAYLOR

SEPTEMBER 24, 2019 COMMON ERA

THE FEAST OF ANNA ELLISON BUTLER ALEXANDER, AFRICAN-AMERICAN EPISCOPAL DEACONESS IN GEORGIA, AND EDUCATOR

THE FEAST OF HENRY HART MILMAN, ANGLICAN DEAN, TRANSLATOR, HISTORIAN, AND HYMN WRITER

THE FEAST OF SAINT JUVENAL OF ALASKA, RUSSIAN ORTHODOX MARTYR IN ALASKA, AND FIRST ORTHODOX MARTYR IN THE AMERICAS, 1796

THE FEAST OF SAINT PETER THE ALEUT, RUSSIAN ORTHODOX MARTYR IN SAN FRANCISCO, 1815

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