Archive for the ‘September 4’ Category

Feast of William McKane (September 4)   1 comment

Above:  My Copy of McKane’s Proverbs:  A New Approach (1970)

Photographer = Kenneth Randolph Taylor

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WILLIAM MCKANE (FEBRUARY 11, 1921-SEPTEMBER 4, 2004)

Scottish Presbyterian Minister and Biblical Scholar

William McKane comes to this, my Ecumenical Calendar of Saints’ Days and Holy Days, via the Biblical Studies section of my library, which includes his seminal commentary (all 670 pages of it), Proverbs:  A New Approach (1970).

McKane had a passion for excellence in his academic work, on which he labored until one day before his death.  He did not seem destined for that career, though.  Our saint, born in Dundee, Scotland, on February 11, 1921, dropped out of school at the age of 15 years to become a clerk in the firm of H and A Scott, Dundee.  Soon McKane discerned a vocation for ordained ministry, so he attended night school while keeping his day job.  From 1941 to 1945 he served in the Royal Air Force.  Then, in 1946, our saint matriculated at St. Andrews University, St. Andrews.  He, graduating in 1949, became a minister in the Original Secession Church (extant 1822-1956), which merged into The Church of Scotland.  He was, therefore, from 1956, a minister in The Church of Scotland.  McKane, from 1949 to 1953 the pastor at Kilwinning, married Agnes Howie, his wife for the rest of his life, in 1952.  The couple had three sons and two daughters.  He earned his doctorate from Glasgow University in 1956.  The title of the dissertation was “The Old Israelite Community and the Rise of the Monarchy.”

McKane, who had a distinguished academic career, received many honors, none of which I list here, for the sake of brevity.  His career started at Glasgow University, where he was Assistant in Hebrew (1953-1956), Lecturer in Hebrew (1956-1965), and Senior Lecturer in Hebrew (1965-1968).  During those years McKane translated Book 33 of the Revival of the Religious Sciences, by the Medieval Islamic mystic al-Ghazali; Al-Ghazali’s Book of Fear and Hope debuted in 1962.  In the realm of Hebrew Biblical studies our saint published his commentary on I & II Samuel:  Introduction and Commentary (1963), followed by Tracts for the Times:  Ruth, Esther, Lamentations, Ecclesiastes, Song of Songs (1965).  Also in 1965, McKane published his first major work, Prophets and Wise Men (1965), in which he distinguished between the empiricism of the sages and the intuition of the prophets.

From 1968 to 1990 McKane was Professor of Hebrew and Oriental Languages at St. Andrews University.  He also doubled as the Dean of the Faculty of Divinity (1973-1977) and the Principal of St. Mary’s College (1982-1986).  With Proverbs:  A New Approach (1970) our saint cemented his international academic reputation by helping to restore the study of Biblical wisdom, previously overshadowed by the “salvation history” approach to the theology of the Hebrew Bible.  Other important works were Studies in the Patriarchal Narratives (1979), A Critical and Exegetical Commentary on Jeremiah (two tomes, 1986 and 1996), and Selected Christian Hebraists (1988).  McKane also served as a translator of The Revised English Bible (1989), one of my favorite versions.

McKane retired in 1990; he was 69 years old.  Our saint remained active during his final years.  He published A Late Harvest:  Reflections on the Old Testament (1995), a collection of essays.  Micah:  Introduction and Commentary followed three years later.  McKane’s final project was a commentary on the Book of Job; he had written though Chapter 33 on the day before he died. McKane died in St. Andrews on September 4, 2004.  He was 83 years old.

McKane is a worthy addition to my Ecumenical Calendar.

KENNETH RANDOLPH TAYLOR

AUGUST 3, 2018 COMMON ERA

THE FEAST OF SAINTS JOANNA, MARY, AND SALOME, WITNESSES TO THE RESURRECTION

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O God, you have endowed us with memory, reason, and skill.

We thank you for the faithful legacy of [William McKane and all others]

who have dedicated their lives to you and to the intellectual pursuits.

May we, like them, respect your gift of intelligence fully and to your glory.

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

Deuteronomy 6:4-9

Psalm 103

Philippians 4:8-9

Mark 12:28-34

KENNETH RANDOLPH TAYLOR

MARCH 6, 2013 COMMON ERA

THE FEAST OF SAINT CHRODEGANG OF METZ, ROMAN CATHOLIC BISHOP

THE FEAST OF EDMUND KING, ANGLICAN BISHOP OF LINCOLN

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Feast of E. F. Schumacher (September 4)   Leave a comment

Above:  The Cover of Small is Beautiful (1973)

Fair Use

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ERNST FRIEDRICH SCHUMACHER (AUGUST 16, 1911-SEPTEMBER 4, 1977)

German-British Economist and Social Critic

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I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values.  We must rapidly begin the shift from a “thing-oriented” society to a “person-oriented” society.  When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.

–The Reverend Doctor Martin Luther King, Jr., at Riverside Church, New York, New York, April 4, 1967

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In the excitement over the unfolding of his scientific and technical powers, modern man has built a system of production that ravishes nature and a type of society that mutilates man.

–E. F. Schumacher, quoted in Robert Ellsberg, All Saints:  Daily Reflections on Saints, Prophets, and Witnesses for Our Time (1997), 388

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Ernst Friedrich Schumacher joins the ranks of holy people at this, my Ecumenical Calendar of Saints’ Days and Holy Days, via Robert Ellsberg, All Saints (1997).  The date for Schumacher in that volume is September 7, but, given Schumacher’s death on September 7, 1977, the feast day of September 4 works better.

Schumacher, once a committed atheist, developed an interest in religion, which influenced his economic opinions.  The power of Roman Catholicism, with mysticism, Thomism, and social teaching encyclicals of Popes Leo XIII and St. John XXIII, eventually grounded Schumacher, who joined Holy Mother Church in 1971.

Schumacher was German yet did much work in England.  The native of Bonn, born on August 16, 1911, moved to England as a Rhodes Scholar in the 1930s.  He remained as an “enemy alien” sent to work on a farm in the north of England during World War II.  After the war Schumacher worked (in Germany) as an economic advisor to the British Control Board then (in England) for two decades as the chief economist and head of planning at the British Coal Board.

These experiences transformed Schumacher into a radical, prophetic figure.  He wrote two seminal books, Small is Beautiful:  Economics as if People Mattered (1973) and A Guide for the Perplexed (1977).  Our saint proclaimed materialism to be an inferior religion, one that defines growth, efficiency, and production as the ultimate standards of value, ignores the spiritual side of people, and sets society on a course for disaster.  One essay in Small is Beautiful was “Buddhist Economics,” which, according to Schumacher, he could have just as easily called “Christian Economics,” except that

no one would have read it.

In that essay, based partially on his experience as an economic advisor to the Burmese government, Schumacher condemned Western economic priorities such as the stimulation of greed and envy, as well as the encouragement of waste and short-term thinking.  Instead he encouraged the Buddha’s idea of “right livelihood,” or the dignity of work, the alleviation of suffering, respect for beauty, the reduction of desires, et cetera.  In A Guide for the Perplexed our saint wrote that society needs “metaphysical reconstruction,” because our technological answers do not help us answer the question,

What am I to do with my life?

He wrote that, if human civilization is to survive, it needs to change its logic of

a violent attitude to God’s handiwork

and replace it with reverence.

Schumacher, who influenced the language of the modern ecological movement, was touring in Switzerland when he died of a heart attack on September 4, 1977.  He was 66 years old.

KENNETH RANDOLPH TAYLOR

JULY 20, 2018 COMMON ERA

THE FEAST OF LEO XIII, BISHOP OF ROME

THE FEAST OF SAINT ANSEGISUS OF FONTANELLE, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINTS FLAVIAN II OF ANTIOCH AND ELIAS OF JERUSALEM, ROMAN CATHOLIC PATRIARCHS

THE FEAST OF SAMUEL HANSON COX, U.S. PRESBYTERIAN MINISTER AND ABOLITIONIST; AND HIS SON, ARTHUR CLEVELAND COXE, EPISCOPAL BISHOP OF WESTERN NEW YORK, HYMN WRITER, AND TRANSLATOR OF HYMNS

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Holy and righteous God, you created us in your image.

Grant us grace to contend fearlessly against evil and to make no peace with oppression.

Help us, like your servant E. F. Schumacher,

to work for justice among people and nations, to the glory of your name,

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

–Adapted from Evangelical Lutheran Worship (2006), 60

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Feast of Joseph and Mary Gomer (September 4)   Leave a comment

Above:  Sierra Leone, 1951

Image Scanned from Hammond’s Complete World Atlas (1951), 94

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JOSEPH GOMER (JULY 20, 1834-SEPTEMBER 6, 1892)

husband of

MARY GREEN GOMER (DIED DECEMBER 1, 1896)

U.S. United Brethren in Christ Missionaries in Sierra Leone

This feast comes to my Ecumenical Calendar of Saints’ Days and Holy Days via Orlo Strunk, Jr., In Faith and Love (1968), a U.S. Methodist Sunday School resource for adults.  The volume profiles 11 people, including the then-recently deceased St. John XXIII, listed under this other name, Angelo Roncalli.  The book contains a biography of Joseph Gomer, but I extend this feast to include Mary Green Gomer, whose story comes bound up with that of her husband.  Unfortunately, little information about her is available.

The Gomers were the first African-American missionaries the former Church of the United Brethren in Christ (one of the predecessors of The United Methodist Church) commissioned.  For more than two decades the Gomers worked as missionaries in Sierra Leone, building the first successful relationship between Christianity and the people of Shenge, Sherbro Island, and laying the foundation for faith in members of generations alive today.

Joseph Gomer seemed like an unlikely choice for missionary work.  He, born in Ann Arbor, Michigan, on July 20, 1834, grew up on a farm near Battle Creek, Michigan.  He attended school with white youth, but had to endure racist insults daily.  At the age of 16 years Gomer left home and moved to Chicago, Illinois, where he found a job in a furniture store.  In the Windy City our saint also joined the Church of the United Brethren in Christ.  During the Civil War he served as a cook in the U.S. Army.  After the war, on a steamboat from New Orleans, Louisiana, to Dayton, Ohio, Gomer met Mary Green, a widow traveling with her adolescent daughter to home in Chillicothe, Ohio.  The couple had become engaged to marry before the steamboat docked in Dayton.  That year they married in Third United Brethren Church, Dayton.  Joseph worked as a foreman in a large mercantile house.  His responsibilities were in the purview of measuring and fitting carpets.  The Gomers were active in Third Church, holding formal and informal leadership positions.  Joseph, for example, often had more than one title simultaneously.

The Gomers’ lives changed in 1870.  The denomination had established a mission on Sherbro Island, Sierra Leone, in the late 1850s.  The mission grew coffee and rubber trees.  After the missionary assigned there died in 1870, the Gomers applied to fill the vacancy.  They were lay members.  They were relatively uneducated and lacked missionary training.  Furthermore, the denomination had not yet commissioned any African-American missionaries.  The United Brethren commissioned the Gomers and sent them to Sherbro Island, however.  The Gomers sailed on November 8, 1870, and arrived in January 1871.

The challenges facing the Gomers were daunting, and their frustrations were also numerous and great.  For starters, they arrived at a mission post consisting of rundown buildings and few people who cared about the mission.  After all, there had been no missionary there most of a year.  Many of the local people thought of Christianity as a religion just for white people.  Competition among missionaries of various denominations was a drawback, and local feuding chiefs created civil strife.

Nevertheless, the Gomers accomplished much.  They introduced more efficient farming techniques, built a thriving industrial school, fought superstition and ignorance, eschewed denominational competition, convinced many locals that Christianity was a religion for Africans, converted many people, inspired people to repair buildings and construct new ones, and reconciled mutually hostile chiefs.  Mary focused on working with women and children.  Joseph became an ordained minister during his years as a missionary.  The Gomers cared about the people among whom they labored for the glory of God.  The couple’s skin color helped them to build relationships with people on Sherbro Island.  The Gomers served three terms in Sierra Leone, with breaks in the United States from November 1875 to November 1876 and from April 1889 to November 1889.

During the third term of service Joseph was planning to retire, given his failing health.  He never retired, for he died in Freetown on September 6, 1892.  He was 58 years old.

Mary retired from missionary service in May 1894.  Then she returned to Dayton, Ohio, where she died on December 1, 1896.

Men and women such as Joseph and Mary Gomer have been essential to the building up of the Church.

One lesson from the story of the Gomers is that sometimes the people best suited for a particular role are the ones who seem most unlikely.  As the Bible teaches, God qualifies the called.

KENNETH RANDOLPH TAYLOR

JULY 20, 2018 COMMON ERA

THE FEAST OF LEO XIII, BISHOP OF ROME

THE FEAST OF SAINT ANSEGISUS OF FONTANELLE, ROMAN CATHOLIC ABBOT

THE FEAST OF SAINTS FLAVIAN II OF ANTIOCH AND ELIAS OF JERUSALEM, ROMAN CATHOLIC PATRIARCHS

THE FEAST OF SAMUEL HANSON COX, U.S. PRESBYTERIAN MINISTER AND ABOLITIONIST; AND HIS SON, ARTHUR CLEVELAND COXE, EPISCOPAL BISHOP OF WESTERN NEW YORK, HYMN WRITER, AND TRANSLATOR OF HYMNS

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Almighty and everlasting God, we thank you for your servants Joseph Gomer and Mary Green Gomer,

whom you called to preach the Gospel to the people of Sherbro Island, Sierra Leone.

Raise up in this and every land evangelists and heralds of your kingdom,

that your Church may proclaim the unsearchable riches of our Savior Jesus Christ;

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

Isaiah 52:7-10

Psalm 96 or 96:1-7

Acts 1:1-7

Luke 10:1-9

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), 716

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Feast of Paul Jones and John Nevin Sayre (September 4)   Leave a comment

Apotheosis of War

Above:  The Apotheosis of War, by Vasily Vereschchagin

Image in the Public Domain

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PAUL JONES (NOVEMBER 25, 1880-SEPTEMBER 4, 1941)

Episcopal Bishop of Utah and Peace Activist

colleague of 

JOHN NEVIN SAYRE (FEBRUARY 4, 1884-SEPTEMBER 13, 1977)

Episcopal Priest and Peace Activist

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INTRODUCTION

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The Episcopal Church commemorates the life of Bishop Paul Jones on September 4.  On this, my Ecumenical Calendar of Saints’ Days and Holy Days, I do the same and add to the feast his colleague and fellow Episcopalian, John Nevin Sayre.

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PAUL JONES (I)

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Jones, born on November 25, 1880, at Wilkes-Barre, Pennsylvania, was a cradle Episcopalian and a son of a priest.  After graduating from Yale University he attended the Episcopal Theological School, Cambridge, Massachusetts.  There, in 1906, Jones heard the Bishop Franklin S. Spalding, of the Missionary District of Utah, speak of the challenges of evangelizing in the Mormon-dominated state.  Our saint volunteered to serve in Utah.  And he did, at St. John’s, Logan.  In 1914 Jones became the archdeacon in the missionary district.  Later that year he succeeded Spalding as bishop.  Our saint built up the diocese well during his tenure (1914-1918).

Jones got into deep trouble for speaking out based on his conscience.  He was a pacifist, for he was convinced that Jesus disapproved of settling conflicts violently.  Jones also argued for recognizing the moral validity of conscientious objection to war.  Both church and society, he insisted, should respect the choice not to engage in violence.  All of this was politically dangerous to advocate for in the United States in 1917 and 1918, a time when much of the population contracted war fever.  In the realm of the ridiculous, Dachshunds became Liberty Hounds, German Shepherds became Alsacian Shepherds, and frankfurters became hot dogs, among other examples of renaming dog breeds and food products.  The city of Pittsburgh, Pennsylvania, banned the performance of the music of Ludwig von Beethoven, who had been dead for 90 years.  Besides, given the composer’s political position regarding Emperor Napoleon I (he considered Bonaparte’s self-promotion a betrayal of principles), would Beethoven have supported German imperialism in 1914-1918, had he been alive?  Reason be damned, this was wartime panic and intolerance.  States and the federal government passed laws suspending the freedom of speech and redress of the government.  Certain opponents of U.S. involvement in World War I went to prison for their nonviolent activities, such as giving speeches and distributing leaflets.  (The First Amendment to the United States Constitution be damned also, apparently.)  Jones had to contend with false allegations of being pro-German and anti-American.  He got off relatively lightly, though; the Episcopal House of Bishops forced him to resign from both the Missionary District of Utah and the House of Bishops.  Years later he got to rejoin the House of Bishops yet without a vote therein.

Jones served as the executive secretary of the Fellowship of Reconciliation, devoted to the nonviolent resolution of conflicts, from 1919 to 1929.  A colleague there was John Nevin Sayre.

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JOHN NEVIN SAYRE (I)

With Paul Jones

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Sayre came from a distinguished family.  He, born on February 4, 1884, at South Bethlehem, Pennsylvania, was a grandson of John Williamson Nevin (1803-1886), the great German Reformed minister and Mercersburg theologian.  Our saint’s aunt was Alice Nevin (1837-1925), who contributed much to the life of the Reformed Church in the United States and to the civil life of Lancaster, Pennsylvania.  Sayre’s mother was Martha Finley Nevin (1824-1917), daughter of John Williamson Nevin and sister of Alice.  Our saint’s father was Robert Heysham Sayre (1844-1917), the manager of the Bethlehem Iron Works and the founder of the Sayre Mining and Manufacturing Company.  Sayre’s brother was Francis Bowes Sayre, Sr. (1885-1972), an attorney and diplomat.  Francis Sr. was a professor at Harvard Law School (1917-1923), the Advisor in Foreign Affairs to the King of Siam (1923-1925), the U.S. Ambassador to Siam (1925-1932), the Director of the Harvard Institute of Criminal Law (1932-1933), the U.S. Assistant Secretary of State (1933-1939), the High Commissioner of the Philippines (1939-1942), and the U.S. Representative to the United Nations Leadership Council (1947-1952).  In 1913 he married Jessie Woodrow Wilson (died in 1933), daughter of President (Thomas) Woodrow Wilson (in office 1913-1921).  Through Francis Sr. our saint was able to gain access to prominent people, such as President Wilson, President Franklin Delano Roosevelt (in office 1933-1945), General Douglas MacArthur (1880-1964), and Emperor Hirohito (reigned 1926-1989).

Our saint was a well-educated man.  He graduated from Princeton University (B.A., 1907) and the Episcopal Theological School, Cambridge, Massachusetts (B.D., 1911).  He also studied at the Union Theological Seminary, New York, New York (1908-1910) and the University of Marburg, Germany (1913-1914).  Sayre also taught at Princeton University (1911-1912) and at Boone University, Wuchang, China (1913).

Sayre became a pacifist in 1914.  He agreed with Jones that warfare was incompatible with the life and teachings of Jesus of Nazareth.  Sayre, Assistant Rector (1915-1916) then Rector (1916-1919) of Christ Church, Suffern, New York, found his congregation to be less than fully supportive of his pacifism.  He resigned and helped to found Brookwood School (1919-1921), where he taught nonviolence for two years.  In 1921, when Brookwood School became Brookwood Labor College, an experimental residential two-year institution for workers, he transferred to the U.S. branch of the Fellowship of Reconciliation.  (He had helped to found that branch six years earlier.)  Sayre edited The World Tomorrow from 1922 to 1924 and served as the organization’s associate secretary from 1924 to 1935, serving under Jones during part of that time.  Sayre traveled the world as he sought to resolve conflicts nonviolently.  In 1927, for example, he, via Francis Sr., gained access to U.S. senators and State Department officials and thereby succeeded in halting the planned U.S. bombing of innocent civilians during a conflict in Nicaragua.

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PAUL JONES (II)

With John Nevin Sayre

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Jones spent his final years as the chaplain of Antioch College, Yellow Springs, Ohio.  He also functioned as a spiritual advisor to students and a member of the faculty, as a well as a traveling speaker.  Other causes for which our saint advocated were economic justice (from a Christian Socialist perspective) and civil rights for African Americans.  In 1939 he and Sayre helped to found the Episcopal Pacifist Fellowship (now the Episcopal Peace Fellowship).  Toward the end of his life Jones helped to resettle European Jews fleeing the Nazis.  He died of multiple myeloma at Yellow Springs on September 4, 1941.  He was 60 years old.

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JOHN NEVIN SAYRE (II)

With Francis Bowes Sayre, Jr.

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Sayre, active in pacifist activism for most of his life, spent most of that life with Kathleen Whitaker, also his partner in activism.  She and her mother, pacifists, had emigrated from England in 1916.  Kathleen became the second Mrs. Sayre in 1922; the marriage ended when Sayre died in 1977.  (Sayre had married his first wife, Helen Augusta Bangs, on June 28, 1910.  She died two years and two days later.)  Other organizations through which the Sayres worked for peace and reconciliation included, of course, the Episcopal Pacifist/Peace Fellowship, the National Peace Conference and the International Fellowship of Witness.  Their pacifism translated, not surprisingly, into opposition to the Vietnam War.

Other favored causes included helping conscientious objectors in Europe and the United States during World War II, sparing the lives and facilitating the release and repatriation of Japanese prisoners of war after that conflict, advocating for civil liberties, and working for civil rights for African Americans.  Sayre died at South Hyack, New York, on September 13, 1977.  He was 93 years old.

A nephew, Francis Bowes Sayre, Jr. (1915-2008), a grandson of Woodrow Wilson, became an Episcopal priest, and from 1951 to 1978, the Dean of Washington National Cathedral.  True to his family heritage, he opposed Jim Crow, McCarthyism, and the Vietnam War.

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CONCLUSION

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As time moved on, so did ecclesiastical institutions.  The Lambeth Conference of 1958 approved the following resolutions:

Resolution 101 The Reconciling of Conflicts Between and Within Nations 

The Church’s Work of Reconciliation The Conference urges all members of the Anglican Communion to further the ministry of reconciliation by: (a) developing deeper understanding and fellowship with churchmen of every land; (b) extending the use of clergy and lay workers in lands other than their own, the exchange of teachers and seminarians, and the participation by lay visitors in the Church life of the countries they visit; (c) the general use of the Anglican Cycle of Prayer to undergird this wider sense of community; (d) participation everywhere in the wider community of all Christian people in the ecumenical opportunities open to them.

Resolution 102 The Reconciling of Conflicts Between and Within Nations – Christian Citizenship

The Conference calls upon all Christian people to recognise their duty of exercising to the full their responsibility as citizens in the national and international policies of their governments.

Resolution 103 The Reconciling of Conflicts Between and Within Nations – Christian Citizenship

The Conference calls upon all Christian people to strive by the exercise of mutual understanding, calm reason, and constant prayer, to reconcile all those who are involved in racial, political, economic, or other conflicts.

Resolution 104 The Reconciling of Conflicts Between and Within Nations – The Rights of Men and Nations

The Conference declares that the Church is not to be identified with any particular political or social system, and calls upon all Christians to encourage their governments to respect the dignity and freedom of people within their own nations and the right of people of other nations to govern themselves.

Resolution 105 The Reconciling of Conflicts Between and Within Nations – Sharing Material Resources

The Conference draws attention to the widespread poverty in many parts of the world; it notes with thankfulness the measures taken to help under-developed countries to become self-supporting, and calls upon Christians in more favoured lands to use their influence to encourage their governments in the task of relieving poverty by a generous sharing of their material and technical resources with those in need.

Resolution 106 The Reconciling of Conflicts Between and Within Nations – Modern Warfare and Christian Responsibility

The Conference reaffirms that war as a method of settling international disputes is incompatible with the teaching and example of our Lord Jesus Christ, and declares that nothing less than the abolition of war itself should be the goal of the nations, their leaders, and all citizens. As an essential step towards achieving this goal the Conference calls upon Christians to press through their governments, as a matter of the utmost urgency, for the abolition by international agreement of nuclear bombs and other weapons of similar indiscriminate destructive power, the use of which is repugnant to the Christian conscience. To this end governments should accept such limitations of their own sovereignty as effective control demands. The Conference further urges the governments of the leading nations of the world to devote their utmost efforts at once to framing a comprehensive international disarmament treaty, which shall also provide for the progressive reduction of armed forces and conventional armaments to the minimum necessary for the maintenance of internal security and the fulfilment of the obligations of states to maintain peace and security in accordance with the United Nations Charter.

Resolution 107 The Reconciling of Conflicts Between and Within Nations – Modern Warfare and Christian Responsibility

The Conference calls Christians to subject to intense prayer and study their attitudes to the issues involved in modern warfare, and urges the Church to continue to consult regularly with scientists and political leaders about the many problems of ethics and conscience which arise from advances in nuclear research.

Resolution 108 The Reconciling of Conflicts Between and Within Nations – The United Nations

The Conference affirms the need for strengthening the United Nations and to this end: (a) urges that serious consideration be given to the revision of its Charter, the more effective use of, and respect for, the existing processes of international justice, and to the creation of adequate means for enforcing its decisions; (b) commends wholeheartedly the work done under the aegis of the United Nations, whereby the skills and resources of member nations are made available for the benefit of the whole of humanity; (c) recommends that all Church people be asked to pray for God’s blessing upon the officers and declared purposes of the United Nations; (d) urges that all Church people be asked to encourage community study regarding the constitution, the plans, and the needs of the United Nations.

Resolution 109 The Reconciling of Conflicts Between and Within Nations – The United Nations

The Conference draws attention to the work of the Committee of the Churches on International Affairs (within the World Council of Churches) and urges Anglicans to support its efforts to bring an informed Christian opinion to bear on international issues.

Resolution 110 The Reconciling of Conflicts Between and Within Nations – Condemnation of Racial Discrimination

The Conference affirms its belief in the natural dignity and value of every man, of whatever colour or race, as created in the image of God. In the light of this belief the Conference affirms that neither race nor colour is in itself a barrier to any aspect of that life in family and community for which God created all men. It therefore condemns discrimination of any kind on the grounds of race or colour alone. The Conference would urge that in multi-racial societies members of all races shall be allowed: (a) a fair and just share in the government of their country; (b) a fair and just share in the control, development, and rewards of the natural resources of their country, including advancement to the highest level of attainment; (c) the right to associate freely in worship, in education, in industry, in recreation, and in all other departments of the common life.

Resolution 111 The Reconciling of Conflicts Between and Within Nations – The Church in an Industrial Age

The Conference urges the provinces of the Anglican Communion to give special study to the task, strategy, and ministry of the Church within industrial society, and by the use of bold and imaginative experiments to strengthen the impact of the Christian faith upon the whole life and pattern of industry.

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I am not a pacifist.  I have tried to become one, but I have not been able to, pardon the term, reconcile certain uncomfortable realities with idealism.  Sometimes the best choice is a bad one, albeit the least or lesser bad choice.  I write this post on the anniversary of the dropping of the first atomic bomb in 1945.  As much as I deplore the human costs (including to innocent civilians) inherent in that act, I also know that the human costs (including to innocent civilians) would have been far worse had an invasion of the Japanese home islands occurred.  Forcing Japanese surrender also kept Soviet troops out of Japan.  President Harry Truman made the decision he had to make; he chose the lesser of two evils when no good option was available.  I also recognize the fact that reconciling with, not antagonizing, Japan after World War II made the world a better place for Allies and Japanese alike.  I wonder world history would have been different had the victorious Allies been kind to Germany and nicer to Japan at Versailles Palace in 1919.

Although I am not a pacifist, I refuse to condemn those who are.  They remind the rest of us of the importance of seeking peace–not just the absence of conflict, but the reality of reconciliation.  “An eye for an eye and a tooth for a tooth” may have been originally a moral step forward, insofar as its purpose was to curtail violence, but reconciliation is superior.  As Delenn, the Minbari Ambassador to Babylon 5, said in Passing Through Gethsemane (1995), one of my favorite episodes of Babylon 5 (1994-1998), “An eye for an eye and a tooth for a tooth” leaves many people blind and toothless.  Is it not better for all of us to retain our eyes and teeth and to strive for peace, or at least the absence of conflict?  Some violence is necessary, sadly, but most of it is morally unjustifiable.  Frequently the motivation for violence is revenge or pride, not self-defense.  Even when violence is in self-defense, it might damage the one who commits it.  Wildred Owen (who died a week before the armistice in 1918, wrote a poem in the voice of two soldiers.  One soldiers tells the other:

I am the enemy you killed, my friend.

I knew you in the dark; for so you frowned

Yesterday through me as you jabbed and killed.

Let us sleep now….

Also, given the long tradition of people from various religions (including, unfortunately, Christianity, named after the executed Prince of Peace) engaging in violence at the proverbial drop of a hat, from antiquity to the present day, I derive comfort from the fact many faithful people seek to incite nonviolence in the name of God.

KENNETH RANDOLPH TAYLOR

AUGUST 6, 2016 COMMON ERA

THE FEAST OF THE TRANSFIGURATION

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Merciful God, you sent your beloved Son to preach peace to those who are far off and to those who are near:

Raise up in this and every land witnesses who, after the examples of your servants

Paul Jones and John Nevin Sayre,

will stand firm in proclaiming the Gospel of the Prince of Peace,

our Savior Jesus Christ, who lives and reigns with you

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

Malachi 2:17-3:5

Psalm 76

1 Peter 3:8-14a

John 8:31-32

–Adapted from Holy Women, Holy Men:  Celebrating the Saints (2010), page 561

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Saints’ Days and Holy Days for September   Leave a comment

Forget-Me-Nots

Image Source = Wilder Kaiser

1 (Dionysius Exiguus, Roman Catholic Monk and Reformer of the Calendar)

  • David Pendleton Oakerhater, Cheyenne Warrior, Chief, and Holy Man, and Episcopal Deacon and Missionary in Oklahoma
  • Fiacre, Roman Catholic Hermit
  • François Mauriac, French Roman Catholic Novelist, Christian Humanist, and Social Critic

2 (F. Crawford Burkitt, Anglican Scholar, Theologian, Hymn Writer, and Hymn Translator)

  • David Charles, Welsh Calvinistic Methodist Minister and Hymn Writer
  • Martyrs of New Guinea, 1942 and 1943
  • William of Roskilde, English-Danish Roman Catholic Bishop

3 (Jedediah Weiss, U.S. Moravian Craftsman, Merchant, and Musician)

  • Arthur Carl Lichtenberger, Presiding Bishop of The Episcopal Church and Witness for Civil Rights
  • James Bolan Lawrence, Episcopal Priest and Missionary in Southwestern Georgia, U.S.A.
  • Sundar Singh, Indian Christian Evangelist

4 (Paul Jones, Episcopal Bishop of Utah, and Peace Activist; and his colleague, John Nevin Sayre, Episcopal Priest and Peace Activist)

  • E. F. Schumacher, German-British Economist and Social Critic
  • Joseph and Mary Gomer, U.S. United Brethren Missionaries in Sierra Leone
  • William McKane, Scottish Presbyterian Minister and Biblical Scholar

5 (Carl Johannes Sodergren, U.S. Lutheran Minister and Theologian; and his colleague, Claus August Wendell, Swedish-American Lutheran Minister and Theologian)

  • Athol Hill, Australian Baptist Biblical Scholar and Social Prophet
  • Teresa of Calcutta, Foundress of the Congregation of the Missionaries of Charity
  • William Morton Reynolds, U.S. Lutheran Minister, Episcopal Priest, Educator, and Hymn Translator

6 (Charles Fox, Anglican Missionary in Melanesia)

  • Aaron Robarts Wolfe, U.S. Presbyterian Minister and Hymn Writer
  • Allen Crite, Artist
  • William F. Albright and G. Ernest Wright, U.S. Biblical Scholars and Archaeologists

7 (Beyers Naudé, South African Dutch Reformed Minister and Anti-Apartheid Activist)

  • Elie Naud, Huguenot Witness to the Faith
  • Jane Laurie Borthwick and Sarah Borthwick Findlater, Scottish Presbyterian Translators of Hymns
  • John Duckett and Ralph Corby, Roman Catholic Priests and Martyrs in England, 1644

8 (Nikolai Grundtvig, Danish Lutheran Minister, Bishop, Historian, Philosopher, Poet, Educator, and Hymn Writer)

  • Gottfried Wilhelm Sacer, German Lutheran Attorney and Hymn Writer; and Frances Elizabeth Cox, English Hymn Writer and Translator
  • Shepherd Knapp, U.S. Congregationalist Minister and Hymn Writer
  • Søren Kierkegaard, Danish Philosopher and Theologian, and Father of Existentialism

9 (Martyrs of Memphis, Tennessee, 1878)

  • Francis Borgia, “Second Founder of the Society of Jesus;” Peter Faber, Apostle of Germany, and Cofounder of the Society of Jesus; Alphonsus Rodriguez, Spanish Jesuit Lay Brother; and Peter Claver, “Apostle to the Negroes”
  • Lynn Harold Hough, U.S. Methodist Minister, Theologian, and Biblical Scholar
  • William Chatterton Dix, English Hymn Writer and Hymn Translator

10 (Alexander Crummell, U.S. African-American Episcopal Priest, Missionary, and Moral Philosopher)

  • Mordecai Johnson, Educator
  • Nemesian of Sigum and His Companions, Roman Catholic Bishops and Martyrs, 257
  • Salvius of Albi, Roman Catholic Bishop

11 (Paphnutius the Great, Roman Catholic Bishop of Upper Thebaid)

  • Anne Houlditch Shepherd, Anglican Novelist and Hymn Writer
  • John Stainer and Walter Galpin Alcock, Anglican Church Organists and Composers
  • Patiens of Lyons, Roman Catholic Archbishop

12 (Frederick J. Murphy, U.S. Roman Catholic Biblical Scholar)

  • Franciscus Ch’oe Kyong-Hwan, Korean Roman Catholic Catechist and Martyr, 1839; Lawrence Mary Joseph Imbert, Pierre Philibert Maubant, and Jacques Honoré Chastán, French Roman Catholic Priests, Missionaries to Korea, and Martyrs, 1839; Paul Chong Hasang, Korean Roman Catholic Seminarian and Martyr, 1839; and Cecilia Yu Sosa and Jung Hye, Korean Roman Catholic Martyrs, 1839
  • Kaspar Bienemann, German Lutheran Minister and Hymn Writer
  • William Josiah Irons, Anglican Priest, Hymn Writer, and Hymn Translator; and his daughter, Genevieve Mary Irons, Roman Catholic Hymn Writer

13 (Peter of Chelcic, Bohemian Hussite Reformer; and Gregory the Patriach, Founder of the Moravian Church)

  • Godfrey Thring, Anglican Priest and Hymn Writer
  • Jane Crewdson, English Quaker Poet and Hymn Writer
  • Narayan Seshadri of Jalna, Indian Presbyterian Evangelist and “Apostle to the Mangs”

14 (HOLY CROSS)

15 (Martyrs of Birmingham, Alabama, September 15, 1963)

  • Charles Edward Oakley, Anglican Priest and Hymn Writer
  • James Chisholm, Episcopal Priest
  • Philibert and Aicardus of Jumieges, Roman Catholic Abbots

16 (Cyprian of Carthage, Bishop and Martyr, 258; and Cornelius, Lucius I, and Stephen I, Bishops of Rome)

  • George Henry Trabert, U.S. Lutheran Minister, Missionary, and Hymn Translator and Author
  • James Francis Carney, U.S.-Honduran Roman Catholic Priest, Missionary, Revolutionary, and Martyr, 1983
  • Martin Behm, German Lutheran Minister and Hymn Writer

17 (Jutta of Disibodenberg, Roman Catholic Abbess; and her student, Hildegard of Bingen, Roman Catholic Abbess and Composer)

  • Gerard Moultrie, Anglican Priest, Hymn Writer, and Translator of Hymns
  • Zygmunt Szcesny Felinski, Roman Catholic Archbishop of Warsaw, Titutlar Bishop of Tarsus, and Founder of Recovery for the Poor and the Congregation of the Franciscan Sisters of the Family of Mary
  • Zygmunt Sajna, Polish Roman Catholic Priest and Martyr, 1940

18 (Dag Hammarskjöld, Secretary-General of the United Nations)

  • Edward Bouverie Pusey, Anglican Priest
  • Henry Lascelles Jenner, Anglican Bishop of Dunedin, New Zealand
  • John Campbell Shairp, Scottish Poet and Educator

19 (Theodore of Tarsus, Archbishop of Canterbury)

  • Emily de Rodat, Founder of the Congregation of the Holy Family of Villefranche
  • Walter Chalmers Smith, Scottish Presbyterian Minister and Hymn Writer
  • William Dalrymple Maclagan, Archbishop of York and Hymn Writer

20 (Henri Nouwen, Dutch Roman Catholic Priest and Spiritual Writer)

  • John Coleridge Patteson, Anglican Bishop of Melanesia, and His Companions, Martyrs, 1871
  • Marie Therese of Saint Joseph, Foundress of the Congregation of the Carmelite Sisters of the Divine Heart of Jesus
  • Nelson Wesley Trout, First African-American U.S. Lutheran Bishop

21 (MATTHEW THE EVANGELIST, APOSTLE AND MARTYR)

22 (Philander Chase, Episcopal Bishop of Ohio, and of Illinois; and Presiding Bishop)

  • C. H. Dodd, Welsh Congregationalist Minister, Theologian, and Biblical Scholar
  • Charlotte Elliott, Julia Anne Elliott, and Emily Elliott, Anglican Hymn Writers
  • Justus Falckner, Lutheran Pastor and Hymn Writer

23 (Amos Niven Wilder, U.S. Congregationalist Minister, Poet, Literary Critic, and Biblical Scholar)

  • Bernhard W. Anderson, U.S. United Methodist Minister and Biblical Scholar
  • Elizabeth Kenny, Australian Nurse and Medical Pioneer
  • Francisco de Paula Victor, Brazilian Roman Catholic Priest

24 (Anna Ellison Butler Alexander, African-American Episcopal Deaconess in Georgia, and Educator)

  • Henry Hart Milman, Anglican Dean, Translator, Historian, Theologian, and Hymn Writer
  • Juvenal of Alaska, Russian Orthodox Martyr in Alaska, and First Orthodox Martyr in the Americas, 1796
  • Peter the Aleut, Russian Orthodox Martyr in San Francisco, 1815

25 (Sarah Louise “Sadie” Delany, African-American Educator; her sister, Annie Elizabeth “Bessie” Delany, African-American Dentist; and their brother, Hubert Thomas Delany, African-American Attorney, Judge, and Civil Rights Activist)

  • Euphrosyne and her father, Paphnutius of Alexandria, Monks
  • Herman of Reichenau, Roman Catholic Monk, Liturgist, Poet, and Scholar
  • Sergius of Radonezh, Abbot of the Monastery of the Holy Trinity, Sergiyev Posad, Russia

26 (Paul VI, Bishop of Rome)

  • Frederick William Faber, English Roman Catholic Hymn Writer
  • John Bright, U.S. Presbyterian Minister and Biblical Scholar
  • John Byrom, Anglican then Quaker Poet and Hymn Writer

27 (Francis de Sales, Roman Catholic Bishop of Geneva; Vincent de Paul, “The Apostle of Charity;’ Louise de Marillac, Cofounder of the Daughters of Charity of Saint Vincent de Paul; and Charles Fuge Lowder, Founder of the Society of the Holy Cross)

  • Eliza Scudder, U.S. Unitarian then Episcopalian Hymn Writer
  • Martyrs of Melanesia, 1864-2003

28 (Jehu Jones, Jr., African-American Lutheran Minister)

  • Joseph Hoskins, English Congregationalist Minister and Hymn Writer
  • Lorenzo Ruiz, Roman Catholic Martyr

29 (Mary Ramabai, Prophetic Witness and Evangelist in India)

  • Francis Turner Palgrave, Anglican Poet, Art Critic, and Hymn Writer

30 (Honorius, Archbishop of Canterbury)

Floating

  • Labor Day

 

Lowercase boldface on a date with two or more commemorations indicates a primary feast.