Almighty God, who didst inspire thy servant Luke the physician to set forth in the Gospel the love and healing power of thy Son: Graciously continue in thy Church the like love and power to heal, to the praise and glory of thy Name; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever.
Category : Church History
Episcopal Church Takes Action Against the Bishop and Diocese of South Carolina
On Monday, October 15, 2012, Bishop Mark J. Lawrence, the 14th Bishop of the Diocese of South Carolina was notified by the Presiding Bishop of The Episcopal Church, Katharine Jefferts Schori, that on September 18, 2012 the Disciplinary Board for Bishops had certified his abandonment of The Episcopal Church. This action by The Episcopal Church triggered two pre-existing corporate resolutions of the Diocese, which simultaneously disaffiliated the Diocese from The Episcopal Church and called a Special Convention. That Convention will be held at St. Philip’s Church, Charleston, on Saturday, November 17, 2012.
A Prayer for the Feast Day of Ignatius of Antioch
Almighty God, we praise thy name for thy bishop and martyr Ignatius of Antioch, who offered himself as grain to be ground by the teeth of wild beasts that he might present unto thee the pure bread of sacrifice. Accept, we pray thee, the willing tribute of our lives, and give us a share in the pure and spotless offering of thy Son Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
(John Pope) At Vatican II Catholic leaders gathered to change their church and its world outlook
With Vatican II, the Catholic Church sent out the message that it was part of the modern world, said Thomas Ryan, director of the Loyola Institute for Ministry. “Not against, not above, not apart, but in the modern world,” he said. “The church sought to engage, not condemn.”
The council documents say there must be a conversation between the church and the world, Aymond said. “The church, by its teaching and by its discipleship, has something to say to the world. At the same time, the world is saying something to the church. It’s saying some good things, I think, about globalization and the environment, respecting people of all genders and classes and cultures and languages.
“We can’t just say we’re not going to be involved in these conversations. As the church, we have to be in conversation with others who agree and disagree with us.”
Elisabeth Sifton and Fritz Stern–The Tragedy of Dietrich Bonhoeffer and Hans von Dohnanyi
On April 23, Good Friday, Hans wrote to Dietrich””not knowing, of course, whether the letter would be delivered. His message was one of soul-searing regret:
That I am responsible for you, Christel, the children, and the parents having to bear this pain, that my beloved wife and you are robbed of freedom””you won’t believe how this depresses me”¦. If I knew that you all””and you personally””don’t think of me with reproaches, a weight would be lifted from my soul.
Dietrich quickly reassured him:
There is not a grain of reproach or bitterness in me regarding what has happened to you and me. Such things come from God, and only Him. And I know that you and Christel are at one with me, that before Him there is only submission, endurance, patience””and gratitude.
A Prayer for the Feast Day of Hugh Latimer and Nicholas Ridley
Keep us, O Lord, constant in faith and zealous in witness, after the examples of thy servants Hugh Latimer, Nicholas Ridley, and Thomas Cranmer; that we may live in thy fear, die in thy favor, and rest in thy peace; for the sake of Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
(Between Two Worlds) Justin Taylor–An Evening with C.S. Lewis
This one-man show by David Payne gives a good feel for C.S. Lewis as a man and as a thinker.
The setting is 1963 (the last year of Lewis’s life), with Lewis addressing in his home a group of writers from America. It’s an hour and a half in length:
Watch it all and check out the other links as well.
Martyn Lloyd-Jones on Personal Witness to Christ–Do we have a message to deliver to those in need?
“The Christian is not a seeker; the Christian is one who has found. “Come, see a man”¦” (John 4:29); “We have found the Messiah”¦” (John 1:41); “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth”¦” (John 1:45). Christians are men and women who have found; they have found something to give; they are not merely seeking”¦By definition Christians have something; they have something to say”¦ So the great question we must all ask ourselves is this: do we have something to give to people who are in need? I like to think of it like this. Imagine that tonight when you are in your home, somebody knocks at your door or rings the bell. You go to the door, and there you find a messenger. What is the message? Well, it is a request, an appeal, from a man whom you have known for years; perhaps you have known him since you were children together. Unfortunately, poor fellow, he has gone wrong in life, he has lived a godless life, and yet you somehow liked him. Whenever you met him, you were glad to see him, you always spoke to him, and you often tried to urge him to come with you to listen to the gospel. But he would not come; he laughed it off, as such people often do.
Now here is the message ”“ this afternoon that poor fellow had a sudden heart attack, and he is desperately ill; in fact, he is dying. The doctor can do no more for him. He has told the family, and this man realizes the truth ”“ he can see it in their faces. And suddenly he has come to himself. He sees that his life is finished, and he is going to the unknown and to darkness. He has nothing ”“ nothing to lean on in his past life, nothing to lean on in the present. Nobody can help him. He is absolutely alone, as we all shall be sooner or later, as our soul passes from time to eternity and into the presence of God. He does not know what to do or where to turn; he is in agony of soul. But suddenly he has thought of you because he thinks of you as a Christian and as a member of a church, because you have invited him to go with you to church. So he has sent for you ”“ that is the message. Of course, you have no choice; you must go. And when you arrive in the room, there is your friend lying on his back in bed.
This is the test as to whether or not we are Christians. Do you have something you can give him that will make all the difference in the world to him? What is the point of telling this man that you are also a seeker and a searcher after the truth ”“ he will be dead before midnight? What is the point of saying to him, “I hope that my sins are going to be forgiven sometime, I’m doing my best, I’m living a good life”? Does that help him? That puts him into hell while he is still alive. Or how does it help him if you turn to him and say, “Well, at last you see it. How many times have I told you that the life you were living was wrong? If only you had live as I live!” What is the value of that? That is sheer cruelty. That, again, is putting him in hell while he is still alive. It is of no value at all.
No, no; that is not the Christian way. Christians are not seeking truth or seeking forgiveness. They are not trying to make themselves Christians by living good lives; they are not merely church members. What are they? Well, in the end it just comes to this: they are men and women who, like the woman of Samaria, have met Christ, the Son of God. They are able to tell this poor fellow that it is not too late, that it is not hopeless, that no one is justified by their works or by their lives, that we are all sinners, and there is no ultimate difference between us at all, but that this is the message: “God so loved the world, that he gave his only Son, that whoever [even he] believes in him should not perish but have eternal life” (John 3:16).
Christians can tell this man not about their own experience but about Jesus Christ. There is no time to give experiences; there is no time to go through your drill and mechanically quote this or that. All they can say is, “Jesus Christ ”“ look to him!” They just tell the dying man about him, who he is, what he has done. And that is the only way this man can be helped, the only way he can find peace and rest for his soul.”
–Martyn Lloyd-Jones (1899-1981), Living Water: Studies in John 4, quoted by yours truly in yesterday’s sermon
(CNS) Fifty years later, a bishop remembers Vatican II
Fifty years later to the day, the U.S.-born bishop was back, one of 15 council fathers — out of the 70 still alive — who made it to an outdoor Mass in St. Peter’s Square marking the golden anniversary of that momentous event.
Bishop McNaughton, 85, attended all four sessions of Vatican II from 1962 to 1965, missing only two days because of illness.
He said the council’s “greatest highlight” was the approval of “Lumen Gentium,” the Dogmatic Constitution on the Church, “a magnificent document” that dedicates an entire chapter to the subject of the “people of God.”
That term has sometimes been interpreted as a reference to the laity, the bishop said, but a reading of the constitution should make it clear that it refers to everyone in the church, including the pope and the bishops.
A Prayer for the Feast Day of Teresa of Avila
O God, who by thy Holy Spirit didst move Teresa of Avila to manifest to thy Church the way of perfection: Grant us, we beseech thee, to be nourished by her excellent teaching, and enkindle within us a lively and unquenchable longing for true holiness; through Jesus Christ, the joy of loving hearts, who with thee and the same Holy Spirit liveth and reigneth, one God, for ever and ever.
(CNS) Vatican II's call for renewal did not break with tradition, pope says
“Christianity must never be seen as something from the past, nor lived with one’s gaze always looking back, because Jesus is yesterday, today and for all eternity,” Pope Benedict said.
“This ‘renewal’ does not mean a break with tradition, rather it expresses a lasting vitality,” he said.
Renewal doesn’t mean watering down the faith, lowering it to fit modern fads or trends, or fashioning it to fit public opinion or one’s own desires, “rather it’s the contrary,” he said.
140 years for the Episcopal Church in Detroit Lakes, Minnesota
It’s been 140 years since the Right Rev. Henry H. Whipple, Bishop of the Episcopal Church in Minnesota, established St. Luke’s Church in Detroit Lakes ”” and the congregation is getting ready to celebrate.
This Thursday, Oct. 18 at 7 p.m., the church will host a special evening prayer service, followed by a reception where the 140th anniversary cake and refreshments will be served. The service is being held in conjunction with the Feast Day of St. Luke, the church’s namesake.
Read it all and you may find the parish website here.
Anglican Communion Institute–Polity Politics or The Rule Of Law? A Response To Bishop Whalon
This last point brings us to the crux of our disagreement with Bishop Whalon: does TEC’s Constitution create a “metropolitical authority” superior to the diocesan bishop? Bishop Whalon thinks it does. Without citing or alluding to a single provision of the Constitution, he merely asserts: “the metropolitical authority”¦ resides in the General Convention”¦.The General Convention is at the top of our hierarchy.” We disagree. And it is important to emphasize that our disagreement with this conclusion is based fundamentally on an undeniable legal fact: nowhere does TEC’s Constitution state what Bishop Whalon asserts.
“Metropolitical authority” is a very precise and technical ecclesiological term. “Top of the hierarchy” is a very colloquial allusion to a legal concept that is widely used and readily identified in constitutions and legal documents. The legal term most often used to express this concept is “supremacy,” as in the English Act of Supremacy by which the Church of England separated from Rome and the oath of supremacy that all Church of England bishops continue to swear to this day. There are also other terms that are recognized legally as expressing this concept, but none of them is used in TEC’s Constitution. If there were any constitutional article stating that the General Convention is the supreme or highest or metropolitical authority in the church, we can be quite confident that Bishop Whalon would have quoted it rather than relying on mere colloquial assertion.
Again it is important to stress the context of this debate: a legal brief to a civil court. Given the constraints of the First Amendment, secular courts of law can draw conclusions about church polity only when those conclusions are stated plainly in recognizable legal language in the church’s governing instruments””in other words “on the face of it.”
Posted in * Anglican - Episcopal, * Christian Life / Church Life, * Culture-Watch, * International News & Commentary, - Anglican: Analysis, --Aggressive Title IV Action Against Multiple Bishops on Eve of Gen. Con. 2012, America/U.S.A., Church History, Ecclesiology, Episcopal Church (TEC), General Convention, Law & Legal Issues, Religion & Culture, TEC Bishops, TEC Polity & Canons, Theology
Bishop Pierre Whalon [The Episcopal Church's] Polity Politics
The first constitution of the church, ratified in 1789, reflects these foundational principles. Parishes were led jointly by rectors and vestries: clergy overseeing worship and education, and elected laypeople managing finances and property, as well as calling new rectors. The tradition of colonial conventions led to state conventions, which were what we now call dioceses, presided by the bishop but that have power to determine the life of the diocese. The annual diocesan convention oversees finances, elects a bishop when necessary and a standing committee and other governing bodies (depending on the dioceses) to exercise jurisdiction.
So far these were not very different than the features of English church life. It was the creation of a “general convention” endued with specific powers that marked the American Episcopal revolution. In short, while the Church of England and most of the churches that came from it have an archbishop who serves as the metropolitical authority, that authority resides in the General Convention.
Thus on the face of it, the seven bishops [signed an amicus curiæ brief submitted to the Texas Supreme Court] are right. In The Episcopal Church, the classic church hierarchy of deacon ”” priest ”” diocesan ”” archbishop ends at the diocesan level. But this is to misunderstand what a hierarchy is.
Posted in * Anglican - Episcopal, * Christian Life / Church Life, * Culture-Watch, * International News & Commentary, --Aggressive Title IV Action Against Multiple Bishops on Eve of Gen. Con. 2012, America/U.S.A., Church History, Ecclesiology, Episcopal Church (TEC), General Convention, Religion & Culture, TEC Bishops, TEC Polity & Canons, Theology
The Greeting by Ecumenical Patriarch Bartholomew I at the Opening Mass of the Year of Faith
As Christ prepared for His Gethsemane experience, He prayed a prayer for unity which is recorded in the Gospel of Saint John Chapter 17 verse 11: “ … keep through Your name those whom You have given Me, that they may be one as We are”(All scripture from English translation of the Holy Bible, New King James Version, Thomas Nelson Publishers, 1982.). Through the centuries we have, indeed, been kept in the power and love of Christ, and in the proper moment in history the Holy Spirit moved upon us and we began the long journey towards the visible unity that Christ desires. This has been confirmed in Unitatis Redintegratio § 1:
Everywhere large numbers have felt the impulse of this grace, and among our separated brethren also there increases from day to day the movement, fostered by the grace of the Holy Spirit, for the restoration of unity among all Christians.
Fifty years ago in this very square, a powerful and pivotal celebration captured the heart and mind of the Roman Catholic Church, transporting it across the centuries into the contemporary world.
The full transcript of Archbishop Rowan Williams' interview with Vatican Radio is now available
[On Vatican II] Sometimes of course, yes, I feel that disappointment. But on the other hand, I look back at the ”˜60s and remember, of course, we believed anything was possible in the ”˜60s, whether in church, or in politics, or in international relations. There was a certain haste and a certain naivety about all that…The gain in terms of simply understanding ourselves as in some way belonging together, that’s irreversible. Of course, it would’ve been wonderful if we’d been able to take rather more steps towards something really visible, really concrete, in terms of mutual recognition.
But both the Roman Catholic and the Anglican families have changed, have developed in that period, in ways that have sometimes made that more difficult, and that’s reality. We don’t, when we change, always wait for one another. That’s a fact of our community life, I think.
The audio was posted earlier, but a bunch of you either can’t or didn’t listen, please take the time to read it all. [/i]
(Church Times Leader) Continuing the work of Vatican II
The Roman Catholic Church is currently celebrating the 50th anniversary of the start of the Second Vatican Council, in October 1962; but the 47 years since its close have been riven with controversy about its application. Has the Roman Catholic Church gone far enough in pursuing the spirit of openness that was experienced in Rome during the Council’s three years of debate? Or does the cultural and social revolution since the mid-’60s require an approach more deeply rooted in the certainties of the past? The former is the question asked by most lay Roman Catholics, and, indeed, most in the hierarchy, when talking in general terms; the latter question tends to be expressed when it comes to putting any reforms into practice.
The vernacular liturgy is the most obvious change brought about by the Council, but more significant, perhaps, has been a thorough change of attitude….
(NPR) Vatican II: A Half-Century Later, A Mixed Legacy
As a result of Vatican II, the Catholic Church opened its windows onto the modern world, updated the liturgy, gave a larger role to lay people, introduced the concept of religious freedom and started a dialogue with other religions.
“It was a time of a new hope, when everybody was proud that we are able to convoke such a council and having a real renewal of the Catholic Church,” says Hans Kung, who was the youngest theologian at Vatican II.
But the changes provoked a backlash, and many Catholics today say the council’s renewal momentum has been stopped in its tracks.
Pope Benedict XVI pens a rare article on his inside view of Vatican II
It was a splendid day on 11 October 1962 when the Second Vatican Council opened with the solemn procession into St Peter’s Basilica in Rome of more than two thousand Council Fathers. In 1931 Pius XI had dedicated this day to the feast of the Divine Motherhood of Mary, mindful that 1,500 years earlier, in 431, the Council of Ephesus had solemnly recognized this title for Mary in order to express God’s indissoluble union with man in Christ. Pope John XXIII had chosen this day for the beginning of the Council so as to entrust the great ecclesial assembly, which he had convoked, to the motherly goodness of Mary and to anchor the Council’s work firmly in the mystery of Jesus Christ. It was impressive to see in the entrance procession bishops from all over the world, from all peoples and all races: an image of the Church of Jesus Christ which embraces the whole world, in which the peoples of the earth know they are united in his peace.
It was a moment of extraordinary expectation. Great things were about to happen. The previous Councils had almost always been convoked for a precise question to which they were to provide an answer. This time there was no specific problem to resolve. But precisely because of this, a general sense of expectation hovered in the air: Christianity, which had built and formed the Western world, seemed more and more to be losing its power to shape society. It appeared weary and it looked as if the future would be determined by other spiritual forces. The sense of this loss of the present on the part of Christianity, and of the task following on from that, was well summed up in the word “aggiornamento” (updating). Christianity must be in the present if it is to be able to form the future. So that it might once again be a force to shape the future, John XXIII had convoked the Council without indicating to it any specific problems or programmes. This was the greatness and at the same time the difficulty of the task that was set before the ecclesial assembly….
Vatican Radio's Philippa Hitchen Talks to Archbishop Rowan Williams
Here is today’s introductory text from VR:
The Anglican Archbishop of Canterbury, Dr Rowan Williams, addressed the Synod of Bishops in the Vatican on Wednesday about the central role of contemplation in helping people rediscover the beauty of the Christian faith.
Drawing deeply on the writings of some of the great Catholic authors and theologians from the time of the Second Vatican Council, the archbishop said contemplation is the only real “answer to the unreal and insane world that our financial systems and advertising culture”¦..encourage us to inhabit”. Those who “know little and care less about the institutions and hierarchies of the Church” today, he continued, are often attracted and challenged by lives that show justice and love reflected in the face of God. In particular he pointed to the crucial work and witness of communities like Taizé and Bose, or networks like St Egidio, the Focolare or Communion and Liberation, who bring fresh expressions of faith and transcend the historic divisions between Christians.
Vatican Radio’s Philippa Hitchen talked to Dr Williams about his address to the Synod, about his advise to his successor (expected to be announced over the coming weeks) and his message to Pope Benedict XVI”¦.
You can find the link the part one of the interview here and part two is here.
The Archbishop of Canterbury’s address to the Synod of Bishops in Rome
But one of the most important aspects of the theology of the second Vaticanum was a renewal of Christian anthropology. In place of an often strained and artificial neo-scholastic account of how grace and nature were related in the constitution of human beings, the Council built on the greatest insights of a theology that had returned to earlier and richer sources ”“ the theology of spiritual geniuses like Henri de Lubac, who reminded us of what it meant for early and mediaeval Christianity to speak of humanity as made in God’s image and of grace as perfecting and transfiguring that image so long overlaid by our habitual ”˜inhumanity’. In such a light, to proclaim the Gospel is to proclaim that it is at last possible to be properly human: the Catholic and Christian faith is a ”˜true humanism’, to borrow a phrase from another genius of the last century, Jacques Maritain.
Yet de Lubac is clear what this does not mean. We do not replace the evangelistic task by a campaign of ”˜humanization’. ”˜Humanize before Christianizing?’ he asks ”“ ”˜If the enterprise succeeds, Christianity will come too late: its place will be taken. And who thinks that Christianity has no humanizing value?’ So de Lubac writes in his wonderful collection of aphorisms, Paradoxes of Faith. It is the faith itself that shapes the work of humanizing and the humanizing enterprise will be empty without the definition of humanity given in the Second Adam. Evangelization, old or new, must be rooted in a profound confidence that we have a distinctive human destiny to show and share with the world.
A Prayer for the Feast Day of Philip the Server and Evangelist
Holy God, no one is excluded from thy love; and thy truth transformeth the minds of all who seek thee: As thy servant Philip was led to embrace the fullness of thy salvation and to bring the stranger to Baptism, so grant unto us all the grace to be heralds of the Gospel, proclaiming thy love in Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, now and forever. Amen.
(RNS) Trevor Grundy–Is British monarch ”˜Defender of the Faith’ or ”˜Faiths’?
As Britain awaits the appointment of the next archbishop of Canterbury to lead both the Church of England and the far-flung Anglican Communion, there’s renewed attention on the woman who officially gets the final say: Queen Elizabeth II, the “Defender of the Faith.”
The current archbishop, Rowan Williams, ends his 10-year tenure in December. A Church of England committee is sifting through candidates — two of whom will be submitted to Prime Minister David Cameron, whose top choice will be submitted to the queen for final approval.
Posted in * Anglican - Episcopal, * Christian Life / Church Life, * Culture-Watch, * Economics, Politics, * International News & Commentary, --Rowan Williams, Anglican Provinces, Archbishop of Canterbury, Church History, Church of England (CoE), England / UK, History, Politics in General, Religion & Culture
Mark Lilla reviews "The Unintended Reformation: How a Religious Revolution Secularized Society"
One wonders why Brad Gregory felt compelled to add to our stock of historical fables. He is obviously dissatisfied with the way we live now and despairs that things will only get worse. I share his dissatisfaction and, in my worst moments, his despair. But it enlightens me not at all to think that “medieval Christendom failed, the Reformation failed, confessionalized Europe failed, and Western modernity is failing,” as if each of these were self-conscious “projects” the annual reports of which are available for consultation. Life does not work that way; history does not work that way. Nor does it help me to imagine that the peak of Western civilization was reached in the decades just before the Reformation, or to imagine that we might rejoin The Road Not Taken by taking the next exit off the autobahn, which is the vague hope this book wants to plant in readers’ minds.
Perhaps it’s just that I align myself more closely with Augustine than Gregory does. Though a lapsed Catholic, I share his assumption that the detritus we leave behind in history is a symbol of our fallenness, revealing little more than that. And I see the wisdom of his view that if members of the Church wish to serve it, they must let the past bury itself and concentrate on spreading the Gospel by word and especially deed in the here and now. The Road Not Taken is an empty fantasy, distracting Christians from the only road that ever matters: the one in front of them. Remembering that makes all the difference.
(AFP) Roman Catholic leaders gather to counter decline of faith
Pope Benedict XVI on Sunday opened a meeting of Roman Catholic Church leaders from around the world to debate how to counter rising secularism on the 50th anniversary of the momentous Second Vatican Council.
The synod of 262 archbishops, bishops and other senior clerics heard a call from the pope for a “new evangelism” for the Catholic Church, which is fast losing followers in Europe and feels increasingly discriminated against in many parts of the world.
The three-week synod coincides with the announcement on October 11 of a “Year of Faith” to mark the anniversary of the start of the Second Vatican Council (1962-1965), which changed the face of Catholicism.
A Prayer for the Feast Day of William Tyndale and Miles Coverdale
Almighty God, who didst plant in the heart of thy servants William Tyndale and Miles Coverdale a consuming passion to bring the Scriptures to people in their native tongue, and didst endow them with the gift of powerful and graceful expression and with strength to persevere against all obstacles: Reveal to us, we pray thee, thy saving Word, as we read and study the Scriptures, and hear them calling us to repentance and life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
A Prayer for the Feast Day of Francis of Assisi
Most high, omnipotent, good Lord, grant unto thy people grace to renounce gladly the vanities of this world; that, following the way of blessed Francis, we may for love of thee delight in thy whole creation with perfectness of joy; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Must not Miss–Bishop Festo Kivengere's account of the Martyrdom of Ugandan Archbishop Janani Luwum
In Uganda, during the eight years in the 1970’s when Idi Amin and his men slaughtered probably half a million Ugandans, “We live today and are gone tomorrow” was the common phrase.
We learned that living in danger, when the Lord Jesus is the focus of your life, can be liberating. For one thing, you are no longer imprisoned by your own security, because there is none. So the important security that people sought was to be anchored in God.
As we testified to the safe place we had in Jesus, many people who had been pagan, or were on the fringes of Christianity, flocked to the church or to individuals, asking earnestly, “How do you prepare yourself for death?” Churches all over the country were packed both with members and seekers. This was no comfort to President Amin, who was making wild promises to Libya and other Arab nations that Uganda would soon be a Muslim country. (It is actually 80 per cent Christian)….
It became clear to us through the Scriptures that our resistance was to be that of overcoming evil with good. This included refusing to cooperate with anything that dehumanizes people, but we reaffirmed that we can never be involved in using force or weapons.
…we knew, of course, that the accusation against our beloved brother, Archbishop Janani Luwum, that he was hiding weapons for an armed rebellion, was untrue, a frame-up to justify his murder.
The archbishop’s arrest, and the news of his death, was a blow from the Enemy calculated to send us reeling. That was on February 16, 1977. The truth of the matter is that it boomeranged on Idi Amin himself. Through it he lost respect in the world and, as we see it now, it was the beginning of the end for him.
For us, the effect can best be expressed in the words of the little lady who came to arrange flowers, as she walked through the cathedral with several despondent bishops who were preparing for Archbishop Luwum’s Memorial Service. She said, “This is going to put us twenty times forward, isn’t it?” And as a matter of fact, it did.
More than four thousand people walked, unintimidated, past Idi Amin’s guards to pack St. Paul’s Cathedral in Kampala on February 20. They repeatedly sang the “Martyr’s Song,” which had been sung by the young Ugandan martyrs in 1885. Those young lads had only recently come to know the Lord, but they loved Him so much that they could refuse the evil thing demanded of them by King Mwanga. They died in the flames singing, “Oh that I had wings such as angels have, I would fly away and be with the Lord.” They were given wings, and the singing of those thousands at the Memorial Service had wings too.
–Festo Kivengere, Revolutionary Love, Chapter Nine
[See here for further information, and, through the wonders of the modern world, you may also find a copy online there]; this was used by yours truly in a recent teaching on the Book of Acts
Posted in * Anglican - Episcopal, * Christian Life / Church Life, * Culture-Watch, * Economics, Politics, Anglican Provinces, Church History, Church of Uganda, Death / Burial / Funerals, Defense, National Security, Military, Ethics / Moral Theology, Parish Ministry, Pastoral Theology, Politics in General, Religion & Culture, Theology, Violence
A Prayer for the (Provisional) Feast Day of George Bell
God of peace, who didst sustain thy bishop George Bell with the courage to proclaim thy truth and justice in the face of disapproval in his own nation: As he taught that we, along with our enemies, are all children of God, may we stand with Christ in his hour of grieving, that at length we may enter thy country where there is no sorrow nor sighing, but fullness of joy in thee; through Jesus Christ our Redeemer, who with thee and the Holy Spirit livest and reignest, one God, in glory everlasting. Amen.
A Prayer for the Feast Day of Saint Remigius
O God, who by the teaching of thy faithful servant and bishop Remigius didst turn the nation of the Franks from vain idolatry to the worship of thee, the true and living God, in the fullness of the catholic faith; Grant that we who glory in the name of Christian may show forth our faith in worthy deeds; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.