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Feast of Beyers Naude (September 7)   Leave a comment



Above:  Flags of South Africa

Images in the Public Domain



South African Dutch Reformed Minister and Anti-Apartheid Activist


Because of my experience, I’ve been able to tell other white Afrikaners, who despise me or have rejected me and feel that I’m a traitor to their cause, “I pity you, because I feel that you, in fact, have become the victims of your own imprisoned philosophy of life.  And therefore you cannot be free.  You cannot be free to love people of color deeply and sincerely.  You cannot be free to look at the future of South Africa outside the confines of your present political viewpoint.  You cannot be open to the concept of Christian community with Christians of all denominations around the world.  And therefore, as a result of those things that you have imposed on yourself, your vision is limited.”

–Beyers Naudé, interviewed for Sojourners magazine, 1987;  quoted in Jim Wallis and Joyce Hollyday, eds., Cloud of Witnesses, Revised Edition (2005), 152-153


The Reverend Beyers Naudé comes to this, A Great Cloud of Witnesses:  An Ecumenical Calendar of Saints’ Days and Holy Days, via Cloud of Witnesses (2005).

Of Orthodoxy and Heresy

What do we mean by orthodoxy and heresy?

Orthodoxy literally means “correct opinion.”  But who defines “correct”?  Ideally, all of us would recognize God as the definer of correctness and agree on the contents of orthodoxy.  Actually, though, competing orthodoxies exist within traditions, such as Christianity.  An orthodox Lutheran, for example, is a heretic by standards of an orthodox Calvinist or Roman Catholic or Methodist.  We who follow God or try to do so are attempting to read God’s mind partially.  Usually we adopt an institution’s definition of orthodoxy as the gold standard.  As I try to be a faithful Christian, I do not color outside the lines, so to speak.  I reject some strands of tradition and favor others, but I am generally fairly conventional, in the context of broader Christianity, but not the Bible  Belt of the United States.  I try, however, to be theologically humble, and to acknowledge that I am mistaken on certain points; I just do not know which ones.  I am therefore tolerant of a wide range of Christian orthodoxies, for I recall having changed my mind on major theological issues, such as, years ago, when I disposed of my Wesleyan-Arminian upbringing sufficiently to accept Single Predestination, an Anglican, Lutheran, and moderate Reformed doctrine.

“Heresy” comes from the Greek verb meaning “to choose.”  A heretic therefore a person who chooses what to believe, in opposition to orthodoxy, as at least one institution defines it.  The implication, therefore, is that the heretic chooses wrongly.

Understand me correctly, O reader; I am no postmodernist.  Orthodoxy and heresy are real, and we can know them partially.  I also affirm that, as much as each person is somebody’s schismatic, each person is also somebody’s heretic.

Beyers Naudé, raised a heretic, came to orthodoxy when he rejected the norms of his church, society, and nation-state.  Voltaire wrote that is dangerous to be right when the government is wrong.  Our saint learned that lesson painfully.

Early Years

Damn you when everybody speaks well of you!  Recall that their ancestors treated the phony prophets the same way.

–Luke 6:26, Annotated Scholars Version (1992)

Christian Frederick Beyers Naudé, born in Roodeport, Transvaal, South Africa, on May 10, 1915, was a man baptized into a racist denomination. The Dutch Reformed Church in South Africa, hereafter the DRCSA, taught that the Bible justified racism and racial segregation.  In 1948 Apartheid became the continuation of various laws and customs.  The DRCSA quoted the Bible to justify that execrable system.  The architects of Apartheid and its antecedents came from the Broederbond, an Afrikaner organization our saint’s father, the Reverend Jozua Naudé, a hero of the late Boer War, had helped to found.  Naudé the elder named his son, our saint, after Christian Frederick Beyers, a Boer general from that war, and a friend.  Our saint moved in influential, devout, and unapologetically racist circles; he was on track to rise to the office of Prime Minister of the Union of South Africa.  His background, South African Dutch Calvinism, included not only a toxic stew of racism, imperialism, and ethnocentrism, but the sense that Afrikaners were part of God’s elect.  Afrikaners understood and embraced what Rudyard Kipling gleefully called “White Man’s Burden” in 1899, to celebrate the debut of the United States of America as an imperial power:

Take up the White Man’s burden–
Send forth the best ye breed–
Go bind your sons to exile
To serve your captives’ need;
To wait in heavy harness,
On fluttered folk and wild–
Your new-caught, sullen peoples,
Half-devil and half-child.

Until the 1950s Naudé the younger did not question the orthodoxy–the conventional wisdom–concerning Apartheid.  He graduated from the University of Stellenbosch and became a minister in the DRCSA in 1939.  He married Ilse Weder, daughter of a Moravian missionary, in 1940.  Also in 1940, at the age of 25 years, he became the youngest person to join the Broederbond.  Naudé rose through the ranks of the DRCSA.

The Road to Damascus

Consider this:  Treat people in was you want them to treat you.  This sums up the whole Law and the Prophets.

–Matthew 7:12, Annotated Scholars Version (1992)

The conversion of Beyers Naudé was gradual.

That process began in 1953, when he was part of a DRCSA delegation studying youth work in Europe, the United States of America, and Canada.  Some of what he witnesses outside his home culture and country affected him to the point of sowing the seeds of doubt regarding the morality of Apartheid.

Later, when Naudé was the acting Moderator of the Transvaal Synod of the DRCSA, some of his ministers came to him with troubling questions.  Some white ministers were serving in Colored (to use the South African term) congregations.  Parishioners were confronting these ministers for supporting Apartheid.  Naudé’s subsequent visits to these congregations shook him as he witnessed the human toll of Apartheid.  Between 1955 and 1957 Naudé undertook a private study of the question of whether the Bible justified Apartheid; he concluded that scripture and Apartheid were opposed to each other.

The last straw for Naudé was the Sharpeville Massacre of May 21, 1960.  On that day agents of the national government shot and killed 69 peaceful, unarmed protesters, most of whom were running away when security forces shot them.  Naudé became an outspoken opponent of Apartheid.

Taking Up His Cross

Congratulations when people hate you, and when they ostracize and denounce you and scorn your name as evil, because of he son of Adam!  Rejoice on that day, and jump for joy!  Just remember, your compensation is great in heaven.  Recall that their ancestors treated the prophets the same way.

–Luke 6::22-23, Annotated Scholars Version (1992)

That was when trouble started for Naudé.  Yes, he continued in parish ministry until 1963 and became the Moderator of the Southern Transvaal Synod in 1961, but our saint was on a collision course with the DRCSA.  In 1963 Naudé became the Director of the Christian Institute of South Africa, an ecumenical and multiracial organization that challenged Apartheid and distributed humanitarian aid.  That year the DRCSA also gave our saint an ultimatum; he had to choose between the Christian Institute and his ministerial function in the denomination.  Naudé chose the former.  The title of his final sermon was “Obedience to God.”  Our saint was, for all intents and purposes, a defrocked man.

Naudé spent most of the next three decades in trouble with South African government.  Security forces raided the offices of the Christian Institute occasionally.  Our saint, allegedly a heretic, as well as a traitor to the Afrikaner cause, opposed violence as a method of political change.  That did not satisfy the hardline government, which, on one occasion, accused him of being a communist.  Naudé was not a communist, but he was a subversive, as he should have been.  He traveled in Europe, speaking against Apartheid and collecting honors.  In October 1977 the South African government banned our saint and the closed the Christian Institute.  Naudé, as a banned person, was under house arrest.  The law also forbade him from speaking to more than one person at a time.  Foreign honors continued.  In the early 1980s the government relaxed the ban somewhat, permitting Naudé to leave his house yet not the magisterial district of Johannesburg.  The ban ended in September 1984.

Naudé was a free man again.  In 1984 He succeeded Desmond Tutu (a man destined for addition to this Ecumenical Calendar eventually) as the General Secretary of the South African Council of Churches.  In the early 1990s our saint, without joining the African National Congress (ANC), was the only white member of the ANC team that negotiated with the national government as Apartheid collapsed.

Naudé, marginalized within the DRCSA, had made the emotionally difficult decision to leave it in 1980.  He transferred to the majority-Black Dutch Reformed Church in Africa (DRCA).  The DRCA, by the way merged with the (Colored) Dutch Reformed Mission Church (DRMC) in 1994 to form the Uniting Reformed Church in Southern Africa (URCSA).

The Hero

Well done, you competent and reliable slave!

–Matthew 25:23a, Annotated Scholars Version (1992)

Naudé, once a pariah, was a hero at the end of his life.  President Nelson Mandela was one of his friends.  Our saint lived long enough to witness his vindication.  He even lived long enough to witness the DRCSA denounce Apartheid and issue a formal apology for having affirmed the execrable institution.

Naudé lived to the age of 89 years.  He, surrounded by his wife and children, died at a retirement home in Johannesburg on September 7, 2004.


I also composed the collect and chose the passages of scripture.


Loving God of all nations, races, ethnicities, and cultures,

your command that we love our neighbors as we love ourselves

is as ancient as the Bible and as contemporary as the news.

That command continues to challenge us as we confront our own prejudices

and contend with those of people in power, as well as those around us.

Negative pressure to consent to injustice actively or passively is frequently intimidating.

We thank you for your faithful servant Beyers Naudé, whom you converted,

and who took up his cross and followed Jesus in South Africa,

thereby becoming an agent of transformation of his church, society, and nation-state.

May we follow the divine path of love in our circumstances,

and thereby radiate the light of Christ when and where we are,

regardless of the consequences to ourselves.

We pray this in the name of Jesus Christ, our crucified and risen Lord and Savior,

in the name of the Father, and in the name of the Holy Spirit.  Amen.

Amos 1:21-24

Psalm 27

James 1:22-25

Luke 6:20-26





Feast of John Hines (July 19)   1 comment

Above:  The Flag of The Episcopal Church

Photograph by Kenneth Randolph Taylor



Presiding Bishop of The Episcopal Church and Witness for Civil Rights


Justice is the corporate face of love.

John Hines, 1981


John Elbridge Hines will probably receive his pledge on The Episcopal Church’s calendar eventually.  The appendix to A Great Cloud of Witnesses:  A Calendar of Commemorations (2016) lists him as one of those

people worthy of commemoration who do not qualify under the “reasonable passage of time” guideline.

–Page A3

That makes sense as a denominational policy.  Nevertheless, more than a reasonable amount of time has passed for inclusion on my Ecumenical Calendar of Saints’ Days and Holy Days.

John Elbridge Hines was a prophet, in the highest sense of that word.  He, born in Seneca, South Carolina, on October 10, 1910, graduated from The University of the South then from Virginia Theological Seminary.  Our saint, ordained during the Great Depression, served in the Diocese of Missouri for a few years, during which he imbibed deeply of Social Christianity.  He also married Helen Orwig (1910-1996).  The couple had five children.  As the Rector of St. Paul’s Church, Augusta, Georgia, from 1937 to 1941, Hines was an outspoken critic of racial segregation.  Our saint’s final parish (from 1941 to 1945) was Christ Church, Houston, Texas.

Hines was a bishop most of his life.  From 1945 to 1955 he was the Bishop Coadjutor of Texas; then he was the Bishop of Texas for another nine years.  In Texas Hines helped to found the Episcopal Theological Seminary of the West, in Austin, in 1953.  He also integrated schools.  Then, in 1965, at the age of 54 years, Hines became the Presiding Bishop of the denomination.

Change was in the air, and much of that change was morally correct yet no less jarring and offensive to many.  Civil rights for African Americans were difficult for many white Americans to accept, for racism ran deeply.  Likewise, feminism was challenging patriarchy, which also ran deeply.  The Episcopal Church, long known as “the Republican Party at prayer,” was engaging the winds of change.  Many of the leaders were liberal–pro-civil rights, pro-equal rights for women.  Elements of the church resisted these changes, however.  Hines, with his social conscience fully engaged with regard to race, gender, and economics, had to contend with much strong opposition within The Episcopal Church.  He built on the legacies of his two immediate predecessors–Henry Knox Sherrill (1947-1958) and Arthur Carl Lichtenberger (1958-1964).

Much of what was revolutionary in 1965-1974 became mainstream subsequently.  The new Presiding Bishop marched at Selma, Alabama, in 1965; that was a controversial decision.  In 1971 Hines led a campaign to divest from South Africa, a proposition that aroused much opposition in much of U.S. Right Wing as late as the early 1990s.  In the 1980s, when President Ronald Reagan, who told Archbishop Desmond Tutu that the dark-skinned majority of South Africa would have to wait for their rights, Reagan opposed divestment.  Yet, according to Tutu, divestment was crucial to ending Apartheid.  Hines also favored expanding roles for women in the church–including as lectors, as delegates to the General Convention, and as deacons, priests, and bishops.  He retired in 1974, just as the dispute over the ordination of women as priests became more of an issue.  Also, there were no female bishops in The Episcopal Church or the wider Anglican Communion until 1989.  for a few years after that the election and consecration of a female bishop was a major story in the ecclesiastical press.  As of 2018, however, it has become routine.  Hines also presided over the early stages of liturgical revision, early steps toward The Book of Common Prayer (1979), a volume objectionable to many conservatives at the time, as now.  Some of them found all or much of this change so offensive that they committed schism from The Episcopal Church.  Then many of them committed schism from each other, hence the confusing organizational mess that is Continuing Anglicanism in the United States.  Many of the allegedly theologically pure were apparently purer than others of their number.  Donatism ran amok and became cannibalistic.  (I, an ecclesiastical geek, have a long attention span and a tendency to pay attention to minor details, but even I find divisions in Continuing Anglicanism confusing.  Most of the divisions are over minor theological points, actually.  Collegiality, one of the great traditions of Anglicanism, is in short supply.)

Hines, invoking hindsight, was honest about the lofty goals and mixed legacy of the General Convention Special Program (GCSP), created in 1967.  The GCSP awarded grants, with the purpose of fostering racial justice, economic justice, and self-determination.  One of the conditions for a grant was not to advocate for violence.  The initial lack (in 1967-1970) of veto power by the local bishop was an especially controversial point.  In 1970 the establishment of that veto power, with a mechanism for overriding it, meant that no grants led to embarrassing headlines, as during the first three years of the program.  The GCSP, cut back in 1973, did not survive the 1970s.  After 1973, however, funding for work among Hispanics and Native Americans increased.  Nevertheless, the damage from 1967-1970 was done.  Many people had left The Episcopal Church in protest, and many parishes and some dioceses had, for a few years, withheld funding from the national church.

Hines, who understood that the institutional quest for justice was important than complacent, oblivious tranquility and internal reconciliation, retired three years early, in 1974.  He and Helen moved to North Carolina before relocating to Texas in 1993.  She, aged 85 years, died on May 17, 1996.  Our saint, aged 86 years, died in Austin on July 19, 1997.

The legacy of John Elbridge Hines should remind us of the moral necessity of applying Christian principles to pressing social issues, of creating justice, and of recognizing our individual, collective, and institutional complicity in injustice.  His legacy should also remind us that strong opposition to confronting injustice exists even within the church, and that doing the right thing will often come at a high cost.  We must still do the right thing, though.  The legacy of Bishop Hines should teach us these lessons.  Whether it does is up to us.









Almighty God, we praise you for your servant John Elbridge Hines,

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


Feast of Joseph Bernardin (April 2)   Leave a comment

#!dcdisplay fp\b0\i0\fs10Source~LOCAL/STAFF; Shoot_Date~20.10.1996; Type~COLOR; ÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐ fs12 <> fs10card 1 metro 10/20/96 cardinal joseph bernadin waces to well-wishers as he attends a 75th anniversary celebration at st. margaret mary church in chicago. cincinnati enquirer/michael e. keating mek fp\b0\i0\fs10ÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐÐ fp\i0\b\fs16Copyright 1996 The Cincinnati Enquirer fp\b0\i0\fs10Copyright=CINCINNATI_ENQUIRER; Person=BERNARDIN_JOSEPH; Aspect=LOCAL; Aspect=STAFF; Aspect=COLOR; Aspect=CINCINNATI_ENQUIRER; Aspect=BERNARDIN_JOSEPH;

Above:  Cardinal Bernardin

Fair Use Image



Cardinal Archbishop of Chicago


It has been a great privilege to know a very great man.

–Retired Archbishop of Cape Town Desmond Tutu, 1996


Joseph Bernardin was a famous and respected cleric.  Shortly before he died, he spoke with the President of the United States.  The Governor of Illinois and the Vice President of the United States attended his funeral Mass.  Bernardin had made quite an impression.

Bernardin rose from humble origins.  His parents were poor Italian immigrants; his father earned a modest income working in a quarry.  Our saint, born at Columbia, South Carolina, on April 2, 1928, grew up in  a predominantly Protestant culture of that state.  In 1946 his family was still so poor that his mother made the suit he wore to apply to study for the priesthood.  Bernardin studied theology at Baltimore and at the Catholic University of America, Washington, D.C.  Our saint, ordained to the priesthood in 1952, served as a priest in Charleston, South Carolina.  During 14 years he rose through the ranks in the diocese, serving in administrative posts.  In 1966, at the age of 38 years, Bernardin became the Auxiliary Bishop of Atlanta and the youngest bishop in the Roman Catholic Church in the United States.

Bernardin’s rise through the ranks continued.  From 1968 to 1972 he served as the General Secretary of the National Council of Catholic Bishops.  Subsequently he was the Archbishop of Cincinnati (1972-1982), the President of the National Council of Catholic Bishops (1974-1977), Archbishop of Chicago (1982-1996), and a member of the College of Cardinals (1983-1996).  Our saint took his faith into the public square.  He, among other actions, opposed President Nixon’s bombing campaign in Vietnam, articulated the theology of the Seamless Garment of Life, and worked on The Challenge of Peace, the National Council of Catholic Bishop’s 1983 pastoral letter declaring  nuclear war morally unjustifiable.

Bernardin had to endure public humiliation and suffering in the 1990s.  In 1993 Steven J. Cook sued Bernardin for sexual molestation that allegedly occurred 17 years prior.  The following year Cook dropped the lawsuit, citing unreliable memories.  Bernardin, who had always insisted upon his innocence, stated publicly that the matter had proven humiliating but that he harbored no ill feelings toward Cook, who stated that he wished the Cardinal the best.  The following year Bernardin received the diagnosis of pancreatic cancer.  He followed the advice of Pope John Paul II:

Offer your suffering to the world.

Bernardin ministered to other cancer patients and made himself vulnerable to the public.  He died on November 14, 1996, aged 68 years.

Bernardin was certainly a man of God.









Almighty God, you have raised up faithful bishops of your church,

including your servant Joseph Cardinal Bernardin.

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 34:11-16 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 Nelson Mandela (December 5)   2 comments


Above:  South African President F. W. de Klerk with Nelson Mandela, Philadelphia, Pennsylvania, 1993

Photographer = Carol M. Highsmith

Image Source = Library of Congress

Reproduction Number = LC-DIG-highsm-16052



President of South Africa and Renewer of Society

I have added a host of “new” saints with feast day in December to my Ecumenical Calendar of Saints’ Days and Holy Days recently, but I have reserved Nelson Mandela until the end of this round of saints for December.  (One of the advantages of maintaining my own calendar of saints is that I have complete editorial control of it.)  To save the best for last is a good policy.  The process of adding to the Ecumenical Calendar will go on hiatus after this post, and I want a major, contemporary saint to be the first holy person a person comes across when scrolling down the page until I begin to add “new” saints with feast days in January again.  (I have twelve monthly lists of names to consider.)

In the great majority of posts in this genre I provide more personal details than I do in this one.  This time, however, I choose to include links to sources for those details and to focus instead on some targeted reflections related to Mandela.

Nelson Mandela Foundation

Nobel Prize

BBC News

World Methodist Council

Apartheid was a brutal and unjust system in the Republic of South Africa.  The national government deprived the majority population of civil rights and liberties.  It also persecuted even nonviolent activists for social justice.  Racism was one reason for these policies.  Some people were simply callous bastards.  Other reasons for these policies were the desire to retain power and the fear that a politically empowered majority African population might take revenge on the minority White population.  Those fears of revenge were predictable.  Indeed, movements of national liberation have not always led to peace and reconciliation.  Nevertheless, injustice is wrong at all times and places, and fear is no excuse for not respecting the image of God in other people.

Nelson Mandela struggled for social justice.  For a time, as part of that effort, he approved of violence.  Perhaps that was the only option the South African government left him for a while.  I choose to refrain from judging Mandela for that tactic, for I am in no position to do otherwise.  Far be it for me, one who has never lived under such an oppressive system, to judge those who have and who have resisted!  I do not know what decisions I would have made in their circumstances.  I do know, however, that my liberal tendency to oppose oppressive regimes and to support oppressed people renders me amenable to those who struggle for the recognition of their human dignity, which those in authority deny.  Slave rebellions make sense to me, after all.  Will the slaveholders emancipate the slaves if the slaves ask nicely?  The historical record does not indicate that they are inclined to do so.

Mandela, a Christian (a Methodist, to be precise), became a peacemaker.  The man, who, as a high-profile political prisoner, negotiated the terms of his release with President F. W. de Klerk, served as President from 1994 to 1999.  Then, unlike, many national leaders in Africa, he retired from office willingly.  Post-Apartheid South Africa featured no reign of vengeance.  No, President Mandela sought to united the diverse, divided population.

When Mandela died in December 2013 tributes to him in the United States were bipartisan.  Many of those who praised him were former critics.  However, many people on the conservative end of the political spectrum remained critical of the great man.  These criticisms were relics of the Cold War.  During the Cold War the United States of America and the Republic of South Africa were allies against Communists.  (The Cold War made for some uncomfortable and unfortunate alliances.  Frequently the U.S.A. allied itself with brutal governments.)  The Cold War also became an obstacle to seeking social justice in South Africa.  President Ronald Reagan, a firm opponent of the Soviet Union, told Archbishop Desmond Tutu to his face in the 1980s that the majority population of South Africa would have to wait for its freedom.  With the government of the United States allied with the government of South Africa and labeling the African National Congress (ANC) as a terrorist organization, many South African dissenters found allies which dismayed the U.S. government and confirmed it in its distrust of the ANC.   But what if the U.S.A. had allied itself with those seeking freedom in South Africa instead of those who seeking to deny it? What is the value of boasting of high ideals without living them?

Mandela was an agent of God, social justice, and national reconciliation.  The human race needs more people like him.






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 those 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