28 September 2007

Saint Michael and All Angels


29 September

Troparion (Tone 4)
Captains of the armies of heaven,
we the unworthy beg you,
surround us with your prayers
and cover us with the glory of your celestial wings.
We bow to earth and cry without ceasing:
Deliver us from danger,
princes of the heavenly hosts!

Kontakion (Tone 4)
Leaders of God’s armies,
servants of the divine glory,
guides of human beings and commanders of angels:
Ask what is good for us, and great mercy,
leaders of the bodiless powers.

Puritans and Separatists

I've been reading Nathaniel Philbrick's historical study Mayflower (2006), about the pilgrims who settled New England, had a peaceful first Thanksgiving true to the great American myth, and ended up killing and driving out the Native peoples. They were part of a sectarian movement in England known as Puritans, or Separatists, who since they couldn't purge the Church of England of its sins could at least separate themselves from it and found a pure, primitive church.

Déjà vu? You bet, all over again.

A Puritan believed it was necessary to venture back to the absolute beginning of Christianity, before the church had been corrupted by centuries of laxity and abuse, to locate divine truth. In lieu of time travel, there was the Bible, with the New Testament providing the only reliable account of Christ's time on each while the Old Testament contained a rich storehouse of still vital truths. If something was not in the scriptures, it was a man-made distortion of what God intended. At once radical and deeply conservative, the Puritans had chosen to spurn thousands of years of accumulated tradition in favor of a text that gave them a direct and personal connection to God. (8)

The only difference between the Puritans of 1620 and the neo-Puritans of 2007 is that the first bunch had it in for bishops, at least the kind that were running the English church. Substitute gays and lesbians for bishops, and you've got the current picture. The neo-Puritans appear to want a bishop (a turkey with all the trimmings) in every bush. It's gays that drive them batty.

26 September 2007

Impressions from the Week of the Bishops

I've already written about going to the ecumenical service on Thursday night but wanted to add two comments:

(1) The archbishop's presence, just having him there, was a blessing to all who attended. Grace flowed from that impish look, all that facial hair, his smiles, his speech, his fragility. I can't explain it. You had to be there. So what if he clapped feebly and to the wrong beat when Irvin Mayfield was blowing his horn. (Nobody else on the stage could clap to the beat either, a disgrace to the local church. When we get the beat right, maybe we can sort out the meaning of the universe.)

(2) As the procession was leaving, the archbishop passed in front of our seats. My Anglo-Catholicism kicking in, I bowed and Rowan made the sign of the cross over me. I couldn't see this, because my head was down, but Kay said afterward, "Do you know what he did!"

The next night, Friday, I was part of a Creole Evensong at Grace Church, chanting half of Psalm 19 in French. Later, in the parish hall, a Cajun band (not Zydeco, as some claimed) played, and I danced with Kay and several other women. Two-step and waltz, going counter-clockwise around the dance floor, that's how we do it. The band was led by Gina Forsythe on fiddle, who also plays on Sunday nights at Tipitina's with Bruce Daigrepont. We are old friends, so I enjoyed dancing all the more. Here's a bon mot: America is full of great dance halls, which unfortunately are cluttered with pews. Grace doesn't have any pews since Katrina, but the worship space is cluttered with chairs. Fortunately, the restored parish hall has a good slick floor.

On Sunday we went back to Grace for mass. I was on loan from my new parish, Trinity, to my old place, so they could have a deacon on a Sunday of many bishops. Wayne Wright of Delaware was the presider and laid both hands on my head for the pre-gospel blessing. Gene Robinson of New Hampshire was preacher, talking about an open and inclusive church, mentioning his partner Mark (who was with him). I had a nice chat with Gene about a mutual friend from Bayou Lafourche. Now there's a good and kind bishop, whom his people must love.

Why are we having all this fuss over gays and lesbians? I don't understand it. I've served for thirty-six years in three parishes, bringing the sacrament to men dying of AIDS, going through my own turmoil, my own sequential growth, from having contempt of gays (as we were taught in our youth, especially in the South), to accepting them as sinners, to welcoming them as normal people. It's absurd, totally absurd, that so many people, so many who call themselves Christian, are having a fit, throwing themselves into an uproar, over people who are perfectly normal Christians.

And that's my take on the Week of the Bishops. They can issue statements and pass resolutions until their hair falls out, so long as they act like Christians.

Fit to print

From the New York Times:

Episcopal Bishops Reject Anglican Church’s Orders

By NEELA BANERJEE

NEW ORLEANS, Sept. 25 — Bishops of the Episcopal Church on Tuesday rejected demands by leaders of the worldwide Anglican Communion to roll back the church’s liberal stance on homosexuality, increasing the possibility of fracture within the communion and the Episcopal Church itself.


After nearly a week of talks at their semiannual meeting in New Orleans, the House of Bishops adopted a resolution that defied a directive by the Anglican Communion’s regional leaders, or primates, to change several church policies regarding the place of gay men and lesbians in their church.

Read it all here.

The reporter appears to have gotten her slant from extremist sources. This confirms my suspicion that journalists cannot be trusted to understand the church.

Thomas Clarkson


26 September

Thomas Clarkson, deacon, English campaigner for abolition of slavery and the slave trade, died 26 September 1846.

Thomas Clarkson was born in Wisbech, in the Fens of Cambridgeshire, in 1760. He was educated at St John’s College, Cambridge, and was afterwards ordained deacon. In 1785 Cambridge University held an essay competition with the title: “Is it lawful to enslave the unconsenting?” Clarkson had not considered the matter before, but after carrying out considerable research on the subject he submitted his essay. Clarkson won first prize and was asked to read his essay to the University Senate.

On his way home to London he had a spiritual experience. He later described how he had “a direct revelation from God ordering me to devote my life to abolishing the trade.” Clarkson contacted Granville Sharp, who had already started a campaign to end the slave-trade. In 1787 Clarkson and Sharp formed the Society for the Abolition of the Slave Trade. Of the twelve members on the committee, nine were Quakers. Influential figures such as John Wesley and Josiah Wedgwood gave their support to the campaign. Later they persuaded William Wilberforce, MP for Hull, to be their spokesman in the House of Commons.

Clarkson was given the responsibility of collecting information to support the abolition of the slave trade. This included interviewing 20,000 sailors and obtaining equipment used on the slave-ships such as iron handcuffs, leg-shackles, thumb screws, instruments for forcing open slave’s jaws, and branding irons. In 1787 he published his pamphlet, A Summary View of the Slave Trade and of the Probable Consequences of Its Abolition. Clarkson was a brilliant writer, and Jane Austin, who completely disagreed with his views on slavery, was so impressed with his writing style that she claimed after reading one of his books that she was “in love with its author.”

After the passing of the Abolition of the Slave Trade Act in 1807, Clarkson published his book History of the Abolition of the African Slave Trade. Clarkson was not satisfied with the measures passed by Parliament and joined with Thomas Fowell Buxton to form the Society for the Mitigation and Gradual Abolition of Slavery. Clarkson had to wait until 1833 before Parliament passed the Slavery Abolition Act, which gave all slaves in the British Empire their freedom. Clarkson retired to Ipswich, Suffolk, where he died on 26 September 1846.

24 September 2007

Anna E. B. Alexander


24 September

Anna E. B. Alexander, deaconess and African-American teacher in the diocese of Georgia, died 24 September 1947.

Born about 1865, Anna E. B. Alexander was the first African-American set apart as a deaconess in The Episcopal Church. She worked in rural southeast Georgia, in an area known as Pennick, in Glynn County, a community of former slaves and poor whites. In the 1890s near Darien, she founded first the Church of the Good Shepherd and then a school. There she taught young boys and girls to read—according to legend, from the Book of Common Prayer and the Bible—in a one-room schoolhouse, which was later expanded to two rooms with a loft where she lived.

She ministered in Pennick for 53 years, being consecrated deaconess in 1907. Her devotion and love still mark the folk in south and northwest Glynn County. As part of her work she helped make camps possible for young white members of the diocese, and they responded by building a cabin in her honor. The diocese segregated her congregations in 1907, and the African-American congregations were not invited to another diocesan convention until 1947, the year of her death on 24 September.

Thyrsus of Smyrna

24 September

Thyrsus of Smyrna, deacon and martyr, with presbyter Andochius and merchant Felix, tortured and killed in Gaul, 2nd c.

Bishop Polycarp of Smyrna sent Andochius and Thyrsus to what is now Burgundy in central France. They settled in Augustodunun (Autun), where they converted their host, a rich merchant named Felix. For teaching the gospel, all three were scourged, suspended all day by their hands (tied behind their backs), and thrown into the fire, but the fire did not consume them. Finally their necks were broken with heavy bars, killing them. They were venerated throughout Gaul.

21 September 2007

Canterbury in New Orleans

Kay and I went to the Ecumenical Worship Service last night, to see the Archbishop of Canterbury and all the other sights, and to hear him preach. Kay said I had to wear my clergy shirt, but when I got there several people made fun of me.

The archbishop preached for about twelve minutes, in a strong, deep voice, mainly about the reading from Zechariah 8:3-13. In the city of God, old men and women can sit in the streets, and boys and girls can play in the streets. This is the vision also for our poor, devastated, crime-ridden city of New Orleans.

There were a lot of bishops (in shirts of various colors) and ecumenical dignitaries. All the higher-ups, mostly men, were on the stage. Bishop Jenkins (our guy in Louisiana) was in great form and made several pithy remarks. After one of them, some loony in the audience yelled something religious, but Jenkins just went on without a pause. Deacon Debbie Scalia, vested with a lacy surplice, tippet, and light blue hood, was up there too, listed as the PB's chaplain, but without anything to do. Maybe she was there to keep Bishop Katharine company.

The best part was the music. Before the service, Shades of Praise, an ecumenical, interracial gospel choir, sang in their usual high-spirited way, swaying in unison and waving handkerchiefs. At the end Irvin Mayfield and his quartet played New Orleans funeral music (dirge before the cemetery, rowdy afterwards). Several hundred people formed a spontaneous second line, dancing around the auditorium. Rowan grinned and tapped his left foot.

20 September 2007

The Jena Six (12)

From the Town Talk of Alexandria:

Police: As many as 60,000 march in Jena

JENA – Law enforcement the said there have been no problems of “any significance” so far during the rally that brought tens of thousands into the small community. State Police said the crowd was larger than they had expected, with their estimates as high as 60,000.

Many community members were standing outside of their homes watching as the sea of marchers flowed by. The stream of people, most wearing black, seemed to not end.

Marchers were respectful and gracious, many of the homeowners on the march route said. “For the most part people have been very well mannered,” Misty Ray of Jena said. While those walking by Ray's home across from the high school shouted chants and waved signs proclaiming “Justice for the Jena Six!” or “Free the Jena Six!” she said she was frustrated because she too wants justice.

For the whole story, see here.

The Jena Six (11)

From the New York Times today:

Race and the Spotlight in Small-Town Louisiana

By Maria Newman

Thousands of people are gathering in Jena, La., this morning to protest the jailing of six black teenagers accused of beating a white classmate, in an incident that some see as the culmination of racial strife that started on the first day of school a year ago.

Today’s crowd, led by several local and national civil rights leaders, including the Rev. Al Sharpton, plans to march past Jena High School, and past the tree that is now just a stump, cut down by townspeople after it proved to be the trigger for the explosion of tension and violence that has landed this little town in the national spotlight.

The town of 3,500 people has never seen a crowd like this, and law enforcement officials have tried to accommodate the marchers by setting up traffic signals to direct people to the gathering spots, and temporary bathrooms at various points. The Town Talk, a newspaper in nearby Alexandria, details some of the arrangements.

The marchers say they are gathering because the six youths were treated too harshly, while the events that touched off the incident, which they contend were racist, went virtually unpunished. District Attorney Reed Walters denies that any racism was involved in the handling of the case.

The local newspaper, The Jena Times, has put together a chronology of this very complicated case. The account begins in August 2006, during a back-to-school assembly at Jena High School, when a student asked the assistant principal if black students would be allowed to sit under what had been known as the white tree in the school’s courtyard.

“You know you can sit anywhere you want,’’ answered Gawen Burgess, the assistant principal. The next morning, according to the account, two nooses were found hanging from the tree.
Most students did not even see the nooses before they were cut down, Still, school officials suspended three white students for their part in hanging the nooses. After some parents complained about the matter, the United States Attorney’s office and the F.B.I. investigated, but decided not to bring hate-crime charges against anyone.

Over the next few weeks and months, parents and some students continued to complain to officials about the nooses hung on the trees, which they said was an unambiguous gesture of racial intimidation. The news media picked up on the matter. Some white people in the town were quoted saying that the noose business was little more than a youthful prank. Fights erupted in the school, but officials said they were not necessarily related to the tree and nooses. In November, a fire broke out at the high school, which is being investigated as arson.

The high school was closed down for several days, and when classes resumed, in December, another fight broke out during the lunch hour. A white student, Justin Barker, was beaten and taken to the hospital. That is when the six black students were arrested.

Richard G. Jones wrote about the series of events in The New York Times on Wednesday. His first few paragraphs encapsulate what has become a nuanced tale:

“They called it the White Tree. Not because of the color of its leaves or tint of its bark, but because of the kind of people who typically sat beneath its shade here at Jena High School.
And when a black student tried to defy that tradition by sitting under the tree last September, it set off a series of events that have turned this town of 3,000 in central Louisiana’s timber country into a flashpoint over the issue of racial bias in the criminal justice system.

The white student was treated at a local hospital and released; the black students were charged, not with assault, but with attempted murder.”

As Mr. Jones writes, local civil rights groups have objected to the course the case has taken, calling it a “throwback to the worst kind of Deep South justice.”

Five of the black youths were charged as adults, after they allegedly knocked out classmate Justin Barker and stomped him during the school fight. One of the five, Mycahl Bell, has already been tried. He was 16 when the beating took place last December, and in June he was found guilty on second-degree battery charges by a six-member, all-white jury. (More about Mr. Bell in a minute.)

The LaSalle Parish District Attorney, Reed Walters, said in a statement Wednesday, published in the Town Talk, that he wanted to remind those coming into town that they should not forget the boy who was beaten.

“With all the focus on the defendants, many people seem to have forgotten that there was a victim,” he said with Mr. Barker and his parents, David and Kelli Barker, standing close behind him. “The injury that was done to him and the serious threat to his survival has become less than a footnote. But when you’re talking about justice and a criminal proceeding, you cannot forget the victim, and I will not.”

The case has drawn accusations far and wide that the prosecutors are biased.

The rock star David Bowie has gotten into the act, too, by saying he would donate $10,000 to a legal defense fund for the accused black teenagers, who have inevitably come to be called the Jena Six.

‘’There is clearly a separate and unequal judicial process going on in the town of Jena,'’ Mr. Bowie wrote Tuesday in an e-mail statement to The Associated Press. ‘’A donation to the Jena Six Legal Defense Fund is my small gesture indicating my belief that a wrongful charge and sentence should be prevented.'’

Last Friday, the state’s Third Circuit Court of Appeal overturned Mr. Bell’s conviction.
Mr. Bell’s lawyers have argued that their client was not old enough to be tried as an adult and that the maximum penalty that he faced –­ 22 years in prison –­ was excessive. In the wake of the growing public furor, prosecutors have reduced the charges against some of the other defendants who are awaiting trial as well.

Had his conviction stood, Mr. Bell was to have been sentenced on today, which is why rally organizers chose this date for their protest. The National Association for the Advancement of Colored People is also involved, as is the Rev. Jesse Jackson. Schools and many businesses in Jena are closed for the day. And of course, the city is full of television cameras.

19 September 2007

Cold case

15 years after priest stabbed and bludgeoned, an arrest
9/18/2007, 1:38 p.m. CDT
The Associated Press

THIBODAUX, La. (AP) — Fifteen years after an Episcopal priest's body was found face-down in a pool of blood, a man already jailed for a parole violation has been booked with the murder, the Lafourche Parish sheriff and Thibodaux police chief announced Tuesday.

Derrick Odomes, 28, was booked Monday with first-degree murder of the Rev. Hunter Horgan III, according to a news release from Sheriff Craig Webre and Police Chief Craig Melancon.

It said he also was booked with armed robbery — the motive, investigators believe, for the murder.

COMMENT: Fr. Horgan was the priest at St John's Episcopal Church in Thibodaux, an historic parish, formerly the church of Bishop (General) Leonidas Polk, who had a sugar cane plantation nearby and built the church in 1844.

(From all I can tell in the biographies and histories, Polk was not much of a success on either the cane field or the battle field, but he seems to have been a decent bishop, much loved by his parishioners and soldiers. To the dismay of neighboring planters, he gave his slaves Sundays off during cane harvest. He also baptized them as Episcopalians, although after emancipation, or his death in battle, they apparently chose a more congenial church. I have a personal interest in him, since one of my great-grandfathers was his senior aide, and I grew up just below Thibodaux on Bayou Lafourche.)

The priest's body was discovered in his office on 13 August 1992. The murder was devastating to parishioners and has seemed an unsolvable mystery for the local Keystone Kops. St John's is also Grandmère Mimi's church, and I hope I'm not overshadowing her on this story. I'm sure she will have intimate details.

Susanna of Eleutheropolis

19 September

Susanna, deaconess and martyr, adult convert, martyred at Eleutheropolis in Palestine, in 362.

Susanna grew up in Palestine as the daughter of Arthemius, a rich pagan priest, and Martha, a Hebrew woman. After their deaths, she was baptized as a Christian, freed her slaves, gave her property to the poor, and decided to live as an ascetic. She cropped her hair, put on male clothing, took the name John, and presented herself at a men’s monastery in Jerusalem. The monks assumed she was a eunuch and accepted her.

Still disguised, Susanna eventually became superior of the community. After twenty years in the monastery, a visiting nun fell in love with her and tried to win her affections. When this failed, the nun accused Susanna of seducing her. The local bishop, Kleopas of Eleutheropolis, was called in with two deaconesses. Susanna revealed her gender to the deaconesses, and her name was cleared. The bishop was impressed with Susanna and brought her back to his cathedral. He ordained her a deaconess and appointed her abbess of a convent. She served as spiritual elder for many years, served the poor, extended hospitality, and prayed for the healing of many.

During the persecution of Julian the Apostate she was arrested by the prefect Alexander and tortured for refusing to offer sacrifices to pagan gods. When her torturers realized that they could not break her faith, they threw her into prison, where she died from her wounds and lack of food.

16 September 2007

Abundantius of Rome

16 September

Abundantius, deacon and martyr of Rome, arrested with presbyter Abundius for refusing to offer sacrifice to Hercules, tortured at Mammartine prison in Rome, and martyred by beheading, with Abundius and senator Marcian and his son John, in the persecution of Diocletian, c. 304.

15 September 2007

Emilas of Córdoba

15 September

Emilas, deacon and martyr, with Jeremiah, at Córdoba in Spain, in 852.

The two young men were imprisoned and beheaded in Córdoba under the Emir Abderrahman. They are two of the forty-eight Martyrs of Córdoba, described in detail by Eulogius. They were executed for capital violations of Muslim law in al-Andalus. The martyrdoms took place between 851 and 859. With few exceptions, the Christians invited execution by publicly stating their faith and beliefs. Some appeared before the Muslim authorities to denounce Mohammed; others, Christian children of Islamic-Christian marriages, publicly proclaimed their Christianity. The lack of an interested chronicler after Eulogius’ own martyrdom in 859 has given a misimpression that there were fewer episodes later in the 9th century.

14 September 2007

The Jena Six (10)

September 14, 2007 - 04:32 PM CST
Baton Rouge Advocate

Appeal court overturns conviction in `Jena Six' case

JENA (AP) - The aggravated battery conviction that could send a black teenager from Jena to prison for 15 years in the beating of a white classmate has been overturned by a state appeal court. The state third circuit court of appeal says Mychal Bell should not have been tried as an adult on the battery charge.

Bell is one of a group of black teenagers charged in the beating of Justin Barker last December amid racial tensions at Jena High School. He was due to be sentenced on Thursday in a case that has drawn international attention.

Bell, who was 16 at the time of the beating, and four others were originally [charged] with attempted second-degree murder. Those charges brought widespread criticism that blacks were being treated more harshly than whites following racial altercations involving Jena High.

COMMENT: I hope the people of Jena will now turn their attention to raising children, rather than to imprisoning them.

13 September 2007

Holy Cross Day (Exaltation of the Holy Cross)


14 September

Troparion (Tone 1)
Save your people, Lord,
and bless your inheritance.
Strengthen those who lead and protect us
in all their righteous deeds.
By the power of your cross,
protect your faithful in every nation.

Kontakion (Tone 4)
O Christ our God, who chose of your own free will
to be raised upon the cross,
grant mercies to your new people
who are called by your name.
With your power, make glad our public authorities,
strengthen them in every good deed,
your aid a weapon of peace and a trophy of victory.

08 September 2007

Nativity of the Blessed Virgin Mary

Troparion (Tone 4)
Your nativity, virgin Bearer of God,
proclaimed joy to all the universe.
From you arose the Sun of justice, Christ our God.
He destroyed the curse and poured forth a blessing.
He vanquished death and granted us life eternal.

Kontakion (Tone 4)
In your holy nativity, Virgin,
Joachim and Anne were delivered from childlessness,
and Adam and Eve from death.
Delivered from sin, your people celebrate your birth and cry to you:
The barren gives birth to the Bearer of God and nourisher of our life.

07 September 2007

Memorius of Troyes

7 September

Memorius, deacon and martyr of Troyes in France, with companions, beheaded by Attila the Hun, 451.

Also called Mesmin or Nemorius, Memorius was sent by Lupus, bishop of Trier, with four compan­ions to ask Attila to spare Troyes, on the Seine northeast of Paris. Attila beheaded Memorius and his fellow delegates. Although there is some doubt about this account, the relics of the martyrs are still venerated.

06 September 2007

Immersions in Carrboro

About 1970 I bought a life subscription to The Living Church for $100. Boone Porter eventually became editor, and for years I enjoyed the magazine. The issue of Sept. 9 gives me hope that I can enjoy it again.

In an article "Immersed," Lisa G. Fischbeck talks about baptism by immersion at the church where she is the vicar, Church of the Advocate in Carrboro, NC (near Chapel Hill). There's a great photo of her baptizing a nude baby boy at the Easter Vigil. Grins on everyone's face.

I'd love to be in a church like that.

Unfortunately, the article isn't at the TLC site.

A child of the 30s

Today is my 74th birthday. Although my father was a Tennessean, with wide family connections in Louisiana, I was born in New York City, in Doctors Hospital. (I believe I was part of the first generation of Americans to be born in hospitals instead of in their mother's bed at home, also known as the Silent Generation.) My mother Eleanore ("Mummy") was from New England. My father Richard or Dick ("Daddy") was working for a bank in NYC. They soon moved to Nashville, and in 1940, three years after my mother's sudden death, my father brought us to Louisiana, on Bayou Lafourche below Thibodaux, where I grew up among les acadiens de bayou.

04 September 2007

Phoebe of Cenchreae



3 September

Phoebe of Cenchreae, deacon, died c. 64.

“I commend to you our sister Phoebe, a deacon [διάκονον] of the church at Cenchreae, so that you may welcome her in the Lord as is fitting for the saints, and help her in whatever she may require from you, for she has been a benefactor of many and of myself as well.” (NRSV Romans 16:1‑2).

Cenchreae was the eastern seaport of the city of Corinth and a popular stop for people traveling from Syria or Asia Minor. A prominent member of the church at Cenchreae, Phoebe was Paul’s ambassador or minister plenipotentiary, bringing his letter to the church at Rome.

Four centuries later, John Chrysostom praised Phoebe’s work for the church as an inspiration and model for both men and women to imitate. He calls her a saint—a holy person and a woman who served the church through the office of deacon. She is honored as the prototype for women deacons just as Stephan is the prototype for men deacons. Chenchreae has an Orthodox church named for St Phoebe. The name Phoebe means “bright” or “radiant”; Apollo and Diana, gods of the sun and moon, were often referred to as “Phoebos” and “Phoebe.”