England, 1800-1899, 19th Century Folder, Q Victria, C Socialism, Smith Wigglesworth, Salvatn Army.kmz

England, 1800-1899, 19th Century Folder, Q Victria, C Socialism, Smith Wigglesworth, Salvatn Army

England, 1800-Present, United Kingdom of Great Britain and Northern Ireland

England, 1801-1812 , Henry Martyn, Sr Wrangler, Cambridge, Translator, C Simeon, India, Pakistan, Hindi, Persian, Arabic
England, 1801-1812 , Henry Martyn, Senior Wrangler, Cambridge, Translator, Charles Simeon, India, Pakistan, Hindi, Persian, Arabic; Martyn (18 February 1781 - 16 October 1812) was an Anglican priest and missionary to the peoples of India and Persia. Born in Truro, Cornwall, he was educated at Truro Grammar School and St John's College, Cambridge.[1] A chance encounter with Charles Simeon led him to become a missionary. He was ordained a priest in the Church of England and became a chaplain for the British East India Company. arrived in India in April 1806, where he preached and occupied himself in the study of linguistics. He translated the whole of the New Testament into Urdu, Persian and Judaeo-Persic. He also translated the Psalms into Persian and the Book of Common Prayer into Urdu. From India, he set out for Bushire, Shiraz, Isfahan, and Tabriz. was seized with fever, and, though the plague was raging at Tokat, he was forced to stop there, unable to continue. On 16 October 1812, he died. He was remembered for his courage, selflessness and his religious devotion. In parts of the Anglican Communion he is celebrated with a Lesser Festival on 19 October. Martyn's papers and private letters are held at the Cambridge Centre for Christianity Worldwide at Westminster College in Cambridge, England. University of Cambridge; HENRY MARTYN, MISSIONARY AND TRANSLATOR (19 OCT 1812) ; Martyn was born in 1781, studied at Cambridge, and became Senior Wrangler. (That is, he won the Cambridge University annual mathematics problem-solving competition, and was accordingly recognized as the University's best undergraduate mathematician. "Wrangling" is a British University expression for solving mathematical problems.) He had, moreover, a considerable facility in languages. Under the encouragement of Charles Simeon (see 12 Nov 1836), he abandoned his intention of going into law and instead went to India as a chaplain in 1806. In the six remaining years of his life, he translated the New Testament into Hindi and Persian, revised an Arabic translation of the New Testament, and translated the Psalter into Persian and the Prayer Book into Hindi. In 1811 he left India for Persia, hoping to do further translations and to improve his existing ones, there and in Arabia. But travel in those days was not a healthy occupation, and he fell ill and eventually died at Tokat on October 16, 1812. (The American Calendar commemorates him on 19 October.) He was buried by the Armenian church there, with the honors ordinarily reserved for one of their own bishops. His diary (vol. 1, vol. 2) has been called "one of the most precious treasures of Anglican devotion." by James Kiefer

England, 1803-1815, Napoleonic Wars
England, 1803-1815, Napoleonic Wars; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21;

England, 1820-1830,George IV of the United Kingdom, extravagant, regency f 1810, L Liverpool
England, 1820-1830, King of Great Britain, George IV of the United Kingdom; IV (George Augustus Frederick; 12 August 1762 – 26 June 1830) was King of the United Kingdom of Great Britain and Ireland and King of Hanover from the death of his father, King George III, on 29 January 1820 until his own death ten years later. From 1811 until his accession, he served as regent during his father's final mental illness. IV was the eldest child of King George III and Queen Charlotte. He led an extravagant lifestyle that contributed to the fashions of the Regency era. He was a patron of new forms of leisure, style and taste. He commissioned John Nash to build the Royal Pavilion in Brighton and remodel Buckingham Palace, and commissioned Sir Jeffry Wyatville to rebuild Windsor Castle. George's charm and culture earned him the title "the first gentleman of England", but his dissolute way of life and poor relationships with his parents and his wife, Caroline of Brunswick, earned him the contempt of the people and dimmed the prestige of the monarchy. He excluded Caroline from his coronation and asked the government to introduce the unpopular Pains and Penalties Bill in an unsuccessful attempt to divorce her. presiding over the British Empire's emergence as a global hegemon, George IV's rule was tarnished by scandal and financial extravagance. His ministers found his behaviour selfish, unreliable and irresponsible, and he was strongly influenced by favourites.[1] Taxpayers were angry at his wasteful spending during the Napoleonic Wars. During most of George's regency and reign, Lord Liverpool controlled the government as Prime Minister of the United Kingdom. Liverpool's government presided over Britain's ultimate victory over Napoleon and negotiated a peace settlement with the French. After Liverpool's retirement, George IV was forced to accept Catholic emancipation despite opposing it. His only legitimate child, Princess Charlotte, predeceased him in 1817; on his death, he was succeeded by his younger brother, King William IV. WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30; WILLIAM CAREY, MISSIONARY TO INDIA, 19 October 1834; CHARLES SIMEON, TEACHER, PROMOTOR OF MISSIONARY WORK (12 NOV 1836); JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872);

England, 1820-1882, John Nelson Darby, Bible Translation and Plymouth Brethern
Ireland, 1820-1882, John Nelson Darby, Bible Translation and Plymouth Brethern; Leap Castle (Barrow River Source); PENTECOSTAL SAINT, Smith Wigglesworth, Commemorated March 12;

England, 1821-1890, JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, Oxford Movement, High Church doctrine, Catholic convert
England, 1821-1890, JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, Oxford Movement, High Church doctrine and discipline, influential books, father's bank closing 1816 turning point,3 illnesses, Pope antichrist calvinist, then Fathers of the Church, 1833 Oxford M, his Tracts of the times, tractarianism, Church basis of doctrine, 1842 Littlemore Christian Doctrine essay, Roman more complex creed, 1845 Catholic, 1846 C Priest, 1879 Cardinal Deacon, prestige for British Catholics; Oxford Movement; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21; Venerable John Henry Newman, C.O. (21 February 1801 – 11 August 1890) was a Roman Catholic priest and cardinal, a convert from Anglicanism in October 1845. his early life, he was a major figure in the Oxford Movement to bring the Church of England back to its Catholic roots. his studies in history persuaded him to become a Roman Catholic. Both before and after becoming a Roman Catholic, wrote influential books, including Via Media, Essay on the Development of Christian Doctrine (1845), Apologia Pro Vita Sua (1865–66) and the Grammar of Assent (1870). happy childhood came to an abrupt end in March 1816 when the financial collapse after the Napoleonic Wars forced his father's bank to close. period from the beginning of August to 21 December, 1816, when the next term ended, Newman always regarded as the turning point of his life. at school and shocked by the family disaster, he fell ill in August. he came to see it as one of the three great providential illnesses of his life, for it was in the autumn of 1816 that he underwent a religious conversion under the influence of one of the schoolmasters, Rev. Walter Mayers, who had himself shortly before been converted to a Calvinistic form of evangelicalism. had had a conventional upbringing in an ordinary Church of England home, where the emphasis was on the Bible rather than dogmas or sacraments, and where any sort of evangelical "enthusiasm" would have been frowned upon. The tone of his mind at this time became evangelical and Calvinist, and he held that the Pope was Antichrist. Trinity Sunday, 29 May 1825 he was ordained priest in Christ Church Cathedral, Oxford. He became, at the suggestion of Edward Bouverie Pusey, curate of St Clement’s, Oxford. later wrote that the influences leading him in a religiously liberal direction were abruptly checked by his suffering first, at the end of 1827, a kind of nervous collapse brought on by overwork and family financial troubles, and then, at the beginning of 1828, the sudden death of his beloved youngest sister, Mary. was also a crucial theological factor: his fascination since 1816 with the Fathers of the Church, whose works he began to read systematically in the long vacation of 1828. This he regarded as his second formative providential illness. At this date, though still nominally associated with the Evangelicals, Newman’s views were gradually assuming a higher ecclesiastical tone. 14 July 1833, John Keble preached at St Mary’s an assize sermon on "National Apostasy," which Newman afterwards regarded as the inauguration of the Oxford Movement. few weeks later Newman started, apparently on his own initiative, the Tracts for the Times, from which the movement was subsequently named Its aim was to secure for the Church of England a definite basis of doctrine and discipline. teaching of the tracts was supplemented by Newman's Sunday afternoon sermons at St Mary's, the influence of which, especially over the junior members of the university, was increasingly marked during a period of eight years. 1835 Pusey joined the movement, which, so far as concerned ritual observances, was later called "Puseyite". influence in Oxford was supreme about the year 1839 when, however, his study of the monophysite heresy first raised in his mind a doubt as to whether the Anglican position was really tenable on those principles of ecclesiastical authority which he had accepted. He continued his work, however, as a High Anglican controversialist until he had published, in 1841, Tract 90, the last of the series, in which he put forth, as a kind of proof charge, to test the tenability of all Catholic doctrine within the Church of England, a detailed examination of the Thirty-Nine Articles, suggesting that their negations were not directed against the authorized creed of Roman Catholics, but only against popular errors and exaggerations. 1842 he withdrew to Littlemore, and was largely devoted to the completion of an Essay on the development of Christian doctrine, by which principle he sought to reconcile himself to the more complex creed and the practical system of the Roman Catholic Church. was formally received into the Roman Catholic Church on 9 October 1845 by Blessed Dominic Barberi, an Italian Passionist, at the College in Littlemore. In October 1846 he proceeded to Rome, where he was ordained priest by Cardinal Giacomo Filippo Fransoni and given the degree of D.D. by Pope Pius IX. Leo XIII was encouraged by the Duke of Norfolk and other distinguished Roman Catholic laymen to make Newman a cardinal. The distinction was a marked one, because he was neither a bishop nor resident in Rome The offer was made in February 1879. Newman's elevation to cardinal took place on 12 May, making him Cardinal-Deacon of San Giorgio al Velabro. the Roman Catholic Church in Britain, his conversion secured great prestige and the dissipation of many prejudices. Within it, his influence was mainly in the direction of a broader spirit and of a recognition of the important part played by development both in doctrine and in Church government. — more at Wikipedia The above books and many, many other works by Newman are also online thanks to the National Institute for Newman Studies.

England, 1825-1872, F.D. Maurice, Anglican theologian, Christian Socialism
England, Broads, 1825-1872, F.D. Maurice, Anglican theologian, Christian Socialism; PAUL JONES, BISHOP (4 SEP 1941);

England, 1825-1872, FREDERICK D MAURICE, Priest&Theologian, Cambridge, T Kingdom of Christ, Christian Socialist Movement
England, 1825-1872, FREDERICK DENISON MAURICE, Priest and Theologian, Cambridge, University of Cambridge, The Kingdom of Christ, Christian Socialist Movement, sneaky approach in Theological Essays; University of Cambridge; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872); D Maurice was born in 1805, the son of a Unitarian clergyman. studied civil law at Cambridge, but refused the degree in 1827 rather than declare himself an Anglican. However, he was later converted, and in 1834 was ordained to the priesthood. In 1838, he published his major work, The Kingdom of Christ, a discussion of the causes and cures of divisions within the Christian Church. He was much concerned with the role of the Church in speaking to social questions, speaking of "faith in a God who has redeemed mankind, in whom I may vindicate my rights as a man." with his friends John Ludlow and Charles Kingsley, he organized the Christian Socialist Movement, which, he wrote, "will commit us at once to the conflict we must engage in sooner or later with the unsocial Christians and unchristian Socialists." work is one of the reasons why Socialism in England has been largely devoid of the avowedly anti-Christian overtones it had in many other countries. the late 1940's the majority of the members of the British Cabinet, then organized under the Labor Party, met regularly under the leadership of Sir Stafford Cripps, the Chancellor of the Exchequer, for prayer, Bible study, and discussion of the application of Christian principles to public life.) Soon after his ordination, Maurice became Professor of English Literature and History at King's College, London, and in 1846, Professor of Theology as well. However, his book Theological Essays, published in 1853, was regarded by many readers as doubtfully orthodox, and the resulting furor cost him his professorships. In 1854, he founded the Working Men's College, and became its first head. He was professor of Moral Theology at Cambridge from 1866 until his death in 1872. A friend of mine, who has read considerably more of Maurice than I have, says of the Theological Essays: "Maurice has a sneaky approach. He begins an Essay by considering an objection to traditional Christian theology: for example, the objection that the instructions supposedly given by God to the Israelites to massacre the inhabitants of Canaan are morally indefensible. begins by conceding his opponent's assertion, by granting that indeed it is preposterous to suppose that God would ever do anything of the kind. then invites his opponent to consider how it is that we come to believe that the wholesale slaughter of defeated opponents in war is wrong. glance at any history of the Pelopennesian War, by Thyucidides or another, will make it clear that the Ancient Greeks did not share this view.) explores with his opponent the question of the role of Israel in the moral and spiritual development of mankind -- the implications of the fact that the overwhelming majority of those who believe that it is wrong to slaughter a defeated people originally got that idea from sources traceable back to the religious ideas of the ancient Israelites. points out that, if there is a God and He has revealed Himself, there is reason to suppose that the history of Israel is a part of that revelation. And by the time he is done, he has won more territory than he appeared at first to be losing." That, at any rate, is what he finds in Maurice. Other readers give different reports that leave me wondering whether they have read the same author. by James Kiefer Several of his sermons and meditations are online, thanks to Project Canterbury.

England, 1829-1878, GEORGE AUGUSTUS SELWYN, BISHOP AND MISSIONARY, Eton College, New Zealand, Melanesia, Polynesia
England, 1829-1878, GEORGE AUGUSTUS SELWYN, BISHOP AND MISSIONARY, Eton College (Thames River 4), New Zealand, Melanesia, Polynesia, full participation of Maoris in Church G; Eton College; GEORGE AUGUSTUS SELWYN, BISHOP AND MISSIONARY (11 APR 1878); was born in London in 1809, educated at Eton and Cambridge and ordained in 1833. 1841, he was made first Bishop of New Zealand. He diligently studied the Maori tongue on his long sea voyage, and was able to preach in it on his arrival. laid the foundations of the Church, not only in New Zealand, but throughout the islands of Melanesia. (This was the result of a clerical error. The northern boundary of his diocese was supposed to be the parallel of latitude 34 degrees south of the equator. The official document read "north" instead of "south," and Selwyn cheerfully accepted responsibility for the vast Pacific regions of the Melanesian and Polynesian islands as well as New Zealand. 1957 the Islands became a separate Province of the Anglican Communion.) the ten-year war between the Maoris and the European colonists, Selwyn managed to keep the confidence of both sides, and ultimately at the first general synod of the Church in New Zealand in 1859 to secure the adoption of a Constitution that established the principle of full participation by Maori Christians at all levels of Church government. In 1867, Selwyn was pressured to accept appointment as Bishop of Lichfield. Reluctantly, he returned to England, where he died eleven years later. by James Kiefer

England, 1829-1891, SAMUEL AJAYI CROWDER, Nigeria, linguist, bishop, recalled to England, ordained, translated Bible
Africa, West Africa, 1829-1891, SAMUEL AJAYI CROWDER, Nigeria, linguist, bishop, captured by muslim Fulani slave traders at 12, sold to Portugese slave traders, saved by British Royal Navy, taken to Freetown, Sierra Leone and released, there Anglican Missionary Society, taught, converted, baptized in 1825, mission on Niger River, recalled to England, trained ordained, returned opened mission Abeokuta, Ogun State, translated Bible, dictionary, Book Common Prayer, 1824 first African Anglican Bishop, other languages; Ajayi Crowther (c. 1809–31 December 1891), was a Yoruba linguist, Sierra Leonean-Nigerian clergyman, and the celebrated first African Anglican bishop of West Africa. Born in Osogun (in what is now Ado Awaye, Oyo State, Nigeria), he and his family were captured by Fulani slave raiders when he was about twelve years old.[2] was freed from slavery at a coastal port by the Royal Navy's West Africa Squadron, which was enforcing the British ban against the Atlantic slave trade. The liberated peoples were resettled in Sierra Leone. In Sierra Leone, Ajayi adopted an English name of Samuel Crowther, and began his education in English.[3] He adopted Christianity and also identified with Sierra Leone's then ascendant Krio ethnic group. He studied languages and was ordained as a minister in England, where he later received a doctoral degree from Oxford University. He prepared a Yoruba grammar and translation of the Anglican Book of Common Prayer into Yoruba, also working on a Yoruba version of the Bible, as well as other language projects.[4] Osogun, Yorubaland; SAMUEL AJAYI CROWTHER, BISHOP IN THE NIGER TERRITORIES, 1891, Commemorated December 31; Samuel Ajayi Crowther (c. 1809 – 31 December 1891) was a linguist and the first African Anglican bishop in Nigeria. He was born in Osogun, Yorubaland (in today's Oyo State, Nigeria). was in his 12th year when he was captured, along with his entire village, by Muslim Fulani slave raiders in 1821 and sold to Portuguese slave traders. Before leaving port, his ship was boarded by a Royal Navy ship under the command of Captain Henry Leeke, and Crowther was taken to Freetown, Sierra Leone and released. there, Crowther was cared for by the Anglican Church Missionary Society, who taught him English. He converted to Christianity, was baptized by Rev. John Raban, and took the name Samuel Crowther in 1825. 1841 Crowther was selected to accompany the missionary James Frederick Schön on an expedition along the Niger River. The goal of the expedition was to spread commerce, teach agricultural techniques, spread Christianity, and help end the slave trade. the expedition, Crowther was recalled to England, where he was trained as a minister and ordained by the bishop of London. He returned to Africa in 1843 and with Henry Townsend, opened a mission in Abeokuta, in today's Ogun State, Nigeria. Dr. Crowther began translating the Bible into the Yoruba language and compiling a Yoruba dictionary. A Yoruba version of the Book of Common Prayer followed later. 1864, Crowther was ordained as the first African bishop of the Anglican Church. That same year he also received a Doctor of Divinity from Oxford University. Dr. Crowther's attention was directed more and more to languages other than Yoruba, but he continued to supervise the translation of the Yoruba Bible, which was completed in the mid-1880s, a few years before his death. In 1891, Crowther suffered a stroke and died on the last day of that year. more from Wikipedia A biography written just after his death is online, thanks to Project Canterbury.

England, 1830-1837, William IV of the United Kingdom, reforms, child labor, slavery, electoral sys
England, 1830-1837, King of Great Britain, William IV of the United Kingdom ; IV (William Henry; 21 August 1765 – 20 June 1837) was King of the United Kingdom of Great Britain and Ireland and King of Hanover from 26 June 1830 until his death in 1837. The third son of George III, William succeeded his elder brother George IV, becoming the last king and penultimate monarch of Britain's House of Hanover. served in the Royal Navy in his youth, spending time in North America and the Caribbean, and was later nicknamed the "Sailor King".[1][2] 1789, he was created Duke of Clarence and St Andrews. In 1827, he was appointed as Britain's first Lord High Admiral since 1709. As his two older brothers died without leaving legitimate issue, he inherited the throne when he was 64 years old. reign saw several reforms: the poor law was updated, child labour restricted, slavery abolished in nearly all of the British Empire, and the British electoral system refashioned by the Reform Act 1832. William did not engage in politics as much as his brother or his father, he was the last monarch to appoint a British prime minister contrary to the will of Parliament. He granted his German kingdom a short-lived liberal constitution. the time of his death, William had no surviving legitimate children, but he was survived by eight of the ten illegitimate children he had by the actress Dorothea Jordan, with whom he cohabited for twenty years. Late in life, he married and apparently remained faithful to the young princess who would become Queen Adelaide. was succeeded by his niece Queen Victoria in the United Kingdom, and his brother King Ernest Augustus in Hanover. WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30; EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); WILLIAM CAREY, MISSIONARY TO INDIA, 19 October 1834; Richard Meau Benson of RICHARD MEUX BENSON, RELIGIOUS, 1915, AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872); GEORGE AUGUSTUS SELWYN, BISHOP AND MISSIONARY (11 APR 1878);

England, 1833-1841, Newman's Oxford Tracts, Eucharist every Sunday, Sermon at Devine Liturgy
England, 1833-1841, Oxford Tracts, Eucharist every Sunday, Sermon at Devine Liturgy; Tracts for the Times were a series of 90 theological publications, varying in length from a few pages to book-length, produced by members of the English Oxford Movement, an Anglo-Catholic revival group, from 1833 to 1841. were about a dozen authors, including Oxford Movement leaders John Keble, John Henry Newman and Edward Bouverie Pusey, with Newman taking the initiative in the series, and making the largest contribution. the wide distribution associated with the tract form, and a price in pennies, the Tracts succeeded in drawing attention to the views of the Oxford Movement on points of doctrine, but also to its overall approach, to the extent that Tractarian became a synonym for supporter of the movement. Oxford Movement; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; John Henry Newman EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); Other well-known Tractarians included John Keble, Charles Marriott, Richard Hurrell Froude, Robert Wilberforce, Isaac Williams and William Palmer. RICHARD MEUX BENSON, RELIGIOUS, 1915, Commemorated January 16; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21; JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA (18 JUNE 1896);

England, 1833-1841, Oxford Movement, High Church doctrine and discipline
Oxford Movement; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; John Henry Newman EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); Other well-known Tractarians included John Keble, Charles Marriott, Richard Hurrell Froude, Robert Wilberforce, Isaac Williams and William Palmer. RICHARD MEUX BENSON, RELIGIOUS, 1915, Commemorated January 16; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21; JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA (18 JUNE 1896);

England, 1834-1875, Henry Budd, Norway House, Manitoba, Cumberland House, The Pas, first Native American Anglican Priest
Norway House, Manitoba; HENRY BUDD, Commemorated December 22 ; Budd (~1812 - 2 April 1875) was the first native American ordained as an Anglican priest. was born near Norway House in what is now Manitoba, and was orphaned as a child. was then raised by an Anglican priest, the Rev. John West. proved bright and capable, and put in charge of a school. 1840 he was asked to start a mission at Cumberland House, in what is now Saskatchewan. soon moved to The Pas (today just across the border in Manitoba) and converted many of the native Cree to Christianity. He was eventually ordained on 22 Dec. 1850. remained in the area serving the people there until his death in 1875. journals and other resources are online thanks to Project Canterbury.

England, 1837-1901, Victoria, Queen and King, Victorian Era, expansion, industry, science
England, 1837-1901, King of Great Britain, Queen Victoria ; (Alexandrina Victoria; 24 May 1819 – 22 January 1901) was Queen of the United Kingdom of Great Britain and Ireland from 20 June 1837 until her death, in 1901. Known as the Victorian era, her reign of 63 years and seven months was longer than that of any of her predecessors. It was a period of industrial, political, scientific, and military change within the United Kingdom, and was marked by a great expansion of the British Empire. In 1876, Parliament voted her the additional title of Empress of India. Victoria was the daughter of Prince Edward, Duke of Kent and Strathearn (the fourth son of King George III), and Princess Victoria of Saxe-Coburg-Saalfeld. After both the Duke and his father died in 1820, she was raised under close supervision by her mother and her comptroller, John Conroy. She inherited the throne aged 18 after her father's three elder brothers died without surviving legitimate issue. Though a constitutional monarch, privately, Victoria attempted to influence government policy and ministerial appointments; publicly, she became a national icon who was identified with strict standards of personal morality. Victoria married her first cousin Prince Albert of Saxe-Coburg and Gotha in 1840. Their children married into royal and noble families across the continent, earning Victoria the sobriquet "the grandmother of Europe" and spreading haemophilia in European royalty. After Albert's death in 1861, Victoria plunged into deep mourning and avoided public appearances. As a result of her seclusion, republicanism in the United Kingdom temporarily gained strength, but in the latter half of her reign, her popularity recovered. Her Golden and Diamond Jubilees were times of public celebration. She died on the Isle of Wight in 1901. The last British monarch of the House of Hanover, she was succeeded by her son Edward VII of the House of Saxe-Coburg and Gotha. WILLIAM WILBERFORCE [and ANTHONY ASHLEY-COOPER, 7th EARL OF SHAFTESBURY], PROPHETIC WITNESSES, 1833, 1885, Commemorated July 30; CATHERINE WINKWORTH, Poet, Commemorated August 7 ; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); JOHN COLERIDGE PATTESON, BISHOP OF MELANESIA, AND HIS COMPANIONS, MARTYRS (20 SEP 1871) ; WILFRED GRENFELL, MEDICAL MISSIONARY, 9 October 1940; JAMES HANNINGTON AND THE MARTYRS OF UGANDA, (29 OCT 1885); KING KAMEHAMEHA AND QUEEN EMMA OF HAWAII , (28 NOV 1864); JOHN HORDEN, Commemorated December 15 ; ROBERT McDONALD, PRIEST, 1913, Commemorated December 15; HENRY BUDD, PRIEST, 1875, Commemorated December 22 ; VEDANAYAGAM SAMUEL AZARIAH, FIRST INDIAN ANGLICAN BISHOP, DORNAKAL, 1945, Commemorated January 2 ; Charles Gore of RICHARD MEUX BENSON, RELIGIOUS, 1915 AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 ; Richard Meau Benson of RICHARD MEUX BENSON, RELIGIOUS, 1915, AND CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16; JOHN HENRY NEWMAN, PRIEST AND THEOLOGIAN, 1890, Commemorated February 21; Smith Wigglesworth, PENTECOSTAL SAINT, Commemorated March 12; JOHN KEBLE, PRIEST, POET, RENEWER OF THE CHURCH (29 MAR 1866), Commemorated March 29; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872); PANDITA MARY RAMABAI, PROPHETIC WITNESS AND EVANGELIST IN INDIA, 1922. Commemorated April 5; GEORGE AUGUSTUS SELWYN, BISHOP AND MISSIONARY (11 APR 1878); CHRISTINA ROSSETTI, POET, 1894, Commemorated April 27 ; GILBERT KEITH CHESTERTON, APOLOGIST and WRITER, 1936, Commemorated June 12 ;

England, 1838, Christian Socialists Movement (CSM), F.D. Maurice
England, 1838, Christian Socialists Movement (CSM), F.D. Maurice; FREDERICK DENISON MAURICE, Priest and Theologian (1 April 1872);

England, 1840, World Antislavery Convention, Exeter Hall, London
World Antislavery Convention, Exeter Hall, London, 1840 (Elizabeth Cady Stanton's Honeymoon); Elizabeth Cady Stanton of ELIZABETH CADY STANTON, AMELIA BLOOMER, SOJOURNER TRUTH, HARRIET ROSS TUBMAN: FOUR AMERICAN PIONEERS OF BLACK RIGHTS AND WOMEN'S RIGHTS, Commemorated July 20; Cady Stanton (November 12, 1815 - October 26, 1902) was a leader of the women's rights movement in the U.S. during the mid- to late-1800s. Anti-Slavery Convention Mott on their honeymoon in England in 1840, the Stantons attended the World Anti-Slavery Convention in London. Elizabeth was appalled by the convention's male delegates, who voted to prevent women from participating even if they had been appointed as delegates of their respective abolitionist societies. The men required the women to sit in a separate section, hidden by curtains from the convention's proceedings. William Lloyd Garrison, a prominent American abolitionist and supporter of women's rights who arrived after the vote had been taken, refused to sit with the men and sat with the women instead.[26] Mott, a Quaker minister, abolitionist and women's rights advocate, was one of the women who had been sent as a delegate. Although Mott was much older than Stanton, they quickly bonded in an enduring friendship, with Stanton eagerly learning from the more experienced activist. While in London, Stanton heard Mott preach in a Unitarian chapel, the first time Stanton had heard a woman give a sermon or even speak in public.[27] Stanton later gave credit to this convention for focusing her interests on women's rights.[28]

England, 1840-1910, Florence Nightingale, Nurse, N school, medical knowledge, hunger relief, infographics
England, 1840-1910, Florence Nightingale, Nurse; Nightingale, OM, RRC, DStJ (12 May 1820 - 13 August 1910) was a British social reformer, statistician and the founder of modern nursing. Nightingale came to prominence while serving as a manager and trainer of nurses during the Crimean War, in which she organised care for wounded soldiers at Constantinople.[3] She gave nursing a favourable reputation and became an icon of Victorian culture, especially in the persona of "The Lady with the Lamp" making rounds of wounded soldiers at night.[4][5] commentators have asserted that Nightingale's Crimean War achievements were exaggerated by the media at the time, but critics agree on the importance of her later work in professionalising nursing roles for women.[6] 1860, she laid the foundation of professional nursing with the establishment of her nursing school at St Thomas' Hospital in London. It was the first secular nursing school in the world, and is now part of King's College London.[7] In recognition of her pioneering work in nursing, the Nightingale Pledge taken by new nurses, and the Florence Nightingale Medal, the highest international distinction a nurse can achieve, were named in her honour, and the annual International Nurses Day is celebrated on her birthday. Her social reforms included improving healthcare for all sections of British society, advocating better hunger relief in India, helping to abolish prostitution laws that were harsh for women, and expanding the acceptable forms of female participation in the workforce. was a prodigious and versatile writer. In her lifetime, much of her published work was concerned with spreading medical knowledge. Some of her tracts were written in simple English so that they could easily be understood by those with poor literary skills. She was also a pioneer in data visualization with the use of infographics, effectively using graphical presentations of statistical data.[6] Much of her writing, including her extensive work on religion and mysticism, has only been published posthumously. Florence Nightingale School of Nursing and Midwifery; FLORENCE NIGHTINGALE, NURSE, RENEWER OF SOCIETY (12 AUGUST 1910); commemoration of Florence Nightingale is controversial. On the one hand, she doubted or denied many of the central articles of the Creed. On the other hand, she believed in God and devoted her life to His service as she understood it. was born in Florence on 12 May 1820 of upper-class English parents travelling through Italy, and named for her native city. ("Florence" was not an accepted first name at the time. Her sister was born in Naples and named "Parthenope," the Greek name for that city.) Florence was reared in the Unitarian Church, but later joined the Church of England. her diary, an entry shortly before her seventeenth birthday reads: "On February 7th, 1837, God spoke to me and called me to his service." She did not know what the service would be, and therefore decided that she must remain single, so as to have no encumbrances and be ready for anything. With this in mind, she rejected a proposal of marriage from a young man whom she dearly loved. She suffered from "trances" or "dreaming" spells, in which she would lose consciousness for several minutes or longer, and be unaware when she recovered that time had passed. (Could this be a form of petit mal epilepsy? No biographer of hers that I have read uses the word.) She found the knowledge that she was subject to such spells terrifying, and feared that they meant that she was unworthy of her calling, particularly since she did not hear the voice of God again for many years. In the spring of 1844 she came to believe that her calling was to nurse the sick. In 1850 her family sent her on a tour of Egypt for her health. Some extracts from her diary follow: 7. God called me in the morning and asked me would I do good for Him, for Him alone without the reputation. 9. During half an hour I had by myself in my cabin, settled the question with God. 1. Not able to go out but wished God to have it all His own way. I like Him to do exactly as He likes without even telling me the reason. 12. Today I am thirty--the age Christ began his mission. no more childish things. No more love. No more marriage. Now Lord let me think only of Thy Will, what Thou willest me to do. Oh Lord Thy Will, Thy Will. June 10. The Lord spoke to me; he said, Give five minutes every hour to the thought of Me. Coudst thou but love Me as Lizzie loves her husband, how happy wouldst thou be." But Lizzie does not give five minutes every hour to the thought of her husband, she thinks of him every minute, spontaneously. decided that she must train to be a nurse. Her family was horrified. In her day, nursing was done mostly by disabled army veterans or by women with no other means of support. It was common for nurses of either sex to be drunk on the job most of the time, and they had no training at all. It was common practice never to wash or change the sheets on a bed, not even when a patient died and his bed was given to a new patient. Florence was told to go to Kaiserswerth, Germany, to learn and train with the Lutheran order of Deaconesses who were running a hospital there. Back in England again, she used the influence of Sidney Herbert, a family friend and Member of Parliament, to be appointed supervisor of a sanatorium in London. Under her able guidance, it turned from a chamber of horrors into a model hospital. The innovations introduced by Miss Nightingale were, for their day, little short of revolutionary. She demanded, and got, a system of dumb-waiters that enabled food to be sent directly to every floor, so that nurses did not exhaust themselves carrying trays up numerous flights of stairs. She also invented and had installed a system of call bells by which a patient could ring from his bed and the bell would sound in the corridor, with a valve attached to the bell which opened when the bell rang, and remained open so that the nurse could see who had rung. "Without a system of this kind," she wrote, "a nurse is converted to a pair of legs." working in the poorer districts of London, Miss Nightingale encountered a Roman Catholic priest, Henry Edward Manning (later Cardinal Manning), who was working among the poor of London. She was impressed by the assistance he gave to many who had nowhere else to turn, and they became friends for life. She was greatly attracted by Roman Catholicism, but rejected much of its theology, and so reluctantly decided against joining it. Nightingale attending patientsThen war broke out in the Crimea (in Russia, on the north edge of the Black Sea), and Sir Sidney Herbert, now Secretary of War, obtained permission for Florence to lead a group of 38 nurses there. Of these, 10 were Roman Catholic nuns, 14 were Anglican nuns, and the remaining 14 were "of no particular religion, unless one counts the worship of Bacchus." They found conditions appalling. Blankets were rotting in warehouses while the men did without, because no one had issued the proper forms for their distribution. The lavatories in the hospitals had no running water, and the latrines were tubs to be emptied by hand. But no one emptied them, since official regulations did not specify which department was responsible for doing so. The result was that the hospital had a foul stench that could be smelled for some distance outside its walls. Far more men were dying in hospitals of infection than of wounds. The chief concern of many of the Army doctors was that the nurses might usurp some of their authority. Florence gradually managed to win the doctors and other authorities over, and to reform hospital procedures, with spectacular results. Once the medical situation had ceased to be an acute problem, she turned her attention to other aspects of the soldiers' welfare. For example, most of them squandered all their pay on drink. She noted that there was no trustworthy way for them to send money home to their families, and she set up facilities for them to do so. First, she undertook to send money home herself for any soldier in the hospital that wanted it sent, and the soldiers brought in about 1000 pounds a month. She asked the authorities to set up an official service to do this, and they refused. By appealing to Queen Victoria herself, she overcame opposition to the idea, and the men sent home 71,000 pounds sterling in less than six months. She established with her own money a reading-room with tables for writing letters, and the men used it enthusiastically. She imported four schoolmasters to give lectures, and the halls were filled to overflowing. All this was done despite opposition from officers who said, "The men are hopeless brutes. You cannot expect anything from them." night, she would often patrol the wards, carrying a dim lamp, to make sure that all was well and no one was in need of help. She became famous as "the Lady with the Lamp." Nightingale, "The lady with the lamp"In April 1856 the war was over, and by mid-July the hospital was emptied and her work in Crimea over. She returned to England a national hero, with a great welcome prepared for her; but she slipped into the country unnoticed and went to a convent that had supplied some of her nurses. There, she spent the day in prayer before coming out to face the public and beginning to lobby Parliament for suitable legislation. She wrote pamphlet after pamphlet, pointing out by pie charts, for example, that the major cause of deaths in the Army was not wounds caused by enemy action but disease caused by lack of proper sanitation. She is perhaps the first person to use pie charts and similar graphic devices to convey statistical information. She obtained the formation of an Army Medical Staff Corps and a Sanitary Commission to oversee military health conditions. these efforts, she relied on the help of Sidney Herbert, insisting that he must work hard and long to get the legislation she needed through Parliament. When he protested that she was asking too much, she would not listen. His health broke, and he died in August 1861. Florence prayed God to raise him from the dead, explaining that she needed him for the job. When God failed to comply, her faith was badly shaken. She wrote a book called, Suggestions for Thought: An Address to the Artisans of England, in which she explained that God was less of a Person and more of a Cosmic Force than is generally supposed by Christians. (But note that she was working on this book before Sir Sidney died, and one cannot call it simply a response to his death.) Advance copies were given to a few friends, such as John Stuart Mill, who praised it highly. However, it was never published (I have not seen it, and neither the Library of Congress nor the National library of Medicine has a copy, nor any other library in the United States that I have been able to learn of), since Florence kept revising it -- arguably, because her beliefs on the nature of God were simply not internally consistent. Eventually, it seems, God spoke to her again and said, "You are here to carry out my program. I am not here to carry out yours." She wrote in her diary, "I must remember that God is not my private secretary." his death, Sir Sidney had gotten her involved in Indian affairs. She served on the Indian Sanitary Commission. In May 1859, she decided that there were insufficient data available in England on conditions in the Indian Army, and she wrote to 200 military stations there, asking for copies of all regulations and all documents relating to the health and sanitary administration of the army. The reports that came back filled two vans. She read them all and summarized them for the Report of the Commission. Her conclusion was that the death toll from disease in the Indian Army was appallingly high (69 out of 1000 annually), and that this was largely due, not to the climate, but to lack of sanitation, and that preventive measures included sanitation not just for army posts but for neighboring villages and, in the long run, for all of India. was a friend of General Charles George Gordon, who captured the British imagination when he and his troops were beseiged at Khartoum in the Sudan, and finally captured and killed. After his death, Florence wrote to a friend that suffering, disappointment, and lack of success are the tribute which it is the soul's greatest privilege to present to God. In Gordon's death, she wrote, we see "the triumph of failure, the triumph of the Cross. With him, all is well." met the scholar Benjamin Jowett, who was translating Plato into English. They became fast friends, and she contributed to the translation. She also began an anthology of mystical writings, called "Notes from Devotional Authors of the Middle Ages, Collected, Chosen, and Freely Translated by Florence Nightingale." It was her contention that mystical prayer is not just for monks and nuns, but should form a part of the every-day life of ordinary persons. the strain of ceaseless overwork, her own health broke, and she was an invalid for the latter half of her life. On Christmas Day when she was sixty-five, she wrote: "Today, O Lord, let me dedicate this crumbling old woman to thee. Behold the handmaid of the Lord. I was thy handmaid as a girl. Since then, I have backslid." She wrote a manual called Notes for Nurses, and a set of instructions for the matron in charge of training nurses, emphasizing the importance for a nurse of a schedule of daily prayer. A few years before her death, she was the first woman to receive the Order of Merit from the British government. She died at ninety, and, by her directions, her tombstone read simply, "F.N. 1820-1910". Nightingale died on 13 August 1910, and is commemorated on this day on the Lutheran Calendar. The Episcopal calendar commemorates Jeremy Taylor on 13 August, and accordingly has shifted the commemoration of Nightingale to 18 May. I am not sure of the significance of this date, but it is the date (or nearly) of the opening of the Nightingale Training School for Nurses in 1860. [Note: the current date in the Episcopal Church for her commemoration is 12 Aug.] by James Kiefer

England, 1847-1871, John C Patteson, Melanesia, Polynesia, L 23 languages, f school, d ended slave trade there
England, 1847-1871, John Coleridge Patteson, Bishop, Melanesia; Balliol College, Oxford; JOHN COLERIDGE PATTESON, BISHOP OF MELANESIA, AND HIS COMPANIONS, MARTYRS (20 SEP 1871) ; Coleridge Patteson was born in London in 1827. attended Balliol College, Oxford, and graduated in 1849. a tour of Europe and a study of languages, he became a fellow of Merton College, Oxford, in 1852. 1855, he heard Bishop George Selwyn of New Zealand (see 11 Apr.) call for volunteers to go the South Pacific to preach the Gospel. He went there, and founded a school for the education of native Christian workers. He was adept at languages, and learned twenty-three of the languages spoken in the Polynesian and Melanesian Islands of the South Pacific. In 1861 he was consecrated Bishop of Melanesia. The slave-trade was technically illegal in the South Pacific at that time, but the laws were only laxly enforced and in fact slave-raiding was a flourishing business. Patteson was actively engaged in the effort to stamp it out. However, injured men do not always distinguish friends from foes. After slave-raiders had attacked the island of Nakapu, in the Santa Cruz group, Patteson and several companions visited the area. They were assumed to be connected with the raiders, and Patteson's body was floated back to his ship with five hatchet wounds in the chest, one for each native who had been killed in the earlier raid. The death of Bishop Patteson caused an uproar back in England, and stimulated the government there to take firm measures to stamp out slavery and the slave trade in its Pacific territories. It was also the seed of a strong and vigorous Church in Melanesia today. Patteson and his companions died on 20 September 1871. by James Kiefer

England, 1848-1893, JOHN HORDEN, Moosonee, Ontario Canada, Ruperts Land, preached in Cree in 8 mos, translated Bible into Cree
Canada, 1848-1893, JOHN HORDEN, Moosonee, Ontario Canada (Moose River, Hudson Bay Waters). Ruperts Land, preached in Cree after only 8 mos, 1 month to marry and leave, translated Bible into Cree language; Moosonee, Ontario Canada ; JOHN HORDEN, Commemorated December 15 ; Horden (1828 – January 12, 1893) was the first Anglican Bishop of Moosonee, Canada. May 10, 1851, he received a letter from Church Missionary Society, informing him that the bishop of Rupert's Land had made a request for a schoolmaster at Moose Factory, in northern Ontario, and that he had been appointed to fill the position. also told him to prepare to leave within a month, and indicated that they desired he marry and take his wife out to assist him in his missionary work. he was less than enthused about the appointment, he immediately prepared for his new position. He contacted the woman of his choice, a young lady who herself had missionary inclinations, and she agreed to marry him. On June 8, 1851, they set sail for Canada. spent much of his time on the trip by continuing his studies of the Greek Testament and beginning the study of the Cree language. went among the natives, writing down new words as he heard them and, after eight month's effort, was able to preach to the natives without an interpreter. He was ordained a priest during this period. Soon Horden had prepared a prayer book, a hymnal, and translations of the Gospels in the Cree language. in 1865, Horden and his family, which now included five children that he and his wife had had in Canada, sailed back to England so that his children could be educated. Horden's return to England, he found he was very well-known throughout the British Isles, and became a popular and sought-after speaker. In 1867, Horden returned with his wife to James' Bay. the autumn of 1872, Horden received a message to return to England to be consecrated as a bishop, and on December 15, 1872, he and two others were ordained in a ceremony involving eight other bishops, including Bishop Anderson, who had first ordained Horden 20 years earlier. continued to serve as bishop of his huge territory, making pastoral visits to as many parts of his huge diocese as possible, despite his having a serious problem with rheumatism. In his later years, he also worked diligently to finish his translation of the Bible into the Cree language. more from Wikipedia

England, 1849-1912, William Boothe, Founder Salvation Army
England, 1849-1912, William Boothe, Founder Salvation Army; PENTECOSTAL SAINT, Smith Wigglesworth, Commemorated March 12;

England, 1850-1894, CHRISTINA ROSSETTI, POET, London, Goblin Market, Remember, In the Bleak Midwinter, Anglo-Catholic, Socialist
England, 1850-1894, London, CHRISTINA ROSSETTI, POET, Goblin Market, Remember, In the Bleak Midwinter, Anglo-Catholic, Socialist, graves disease, cancer; London; CHRISTINA ROSSETTI, POET, 1894, Commemorated April 27 ; Georgina Rossetti (5 December 1830 – 29 December 1894) was an English poet who wrote a variety of romantic, devotional, and children's poems. is best known for her long poem Goblin Market, her love poem "Remember", and for the words of what became the popular Christmas carol "In the Bleak Midwinter". was born in London and educated at home by her mother. Her father, Gabriele Rossetti, was an Italian poet and a political asylum seeker from Naples; their mother, Frances Polidori, was the sister of Lord Byron's friend and physician, John William Polidori, author of The Vampyre. she was 14, Rossetti suffered a nervous breakdown, which was followed by bouts of depression and related illness. this period she, her mother, and her sister became seriously interested in the Anglo-Catholic movement of the Church of England. This religious devotion played a major role in Rossetti's personal life. She was a volunteer worker from 1859 to 1870 at the St. Mary Magdalene "house of charity" in Highgate, a refuge for former prostitutes. began writing at age 7, but she was 18 when her first published poem appeared in the Athenaeum magazine. However her most famous collection, Goblin Market and Other Poems, appeared in 1862, when she was 31. The collection garnered much critical praise and, according to Jan Marsh, "Elizabeth Barrett Browning's death" (in 1861) "led to Rossetti being hailed as her natural successor as 'female laureate'." Christmas poem "In the Bleak Midwinter" (Hymnal 1982 #112) became widely known after her death when set as a Christmas carol first by Gustav Holst, and then by Harold Darke: in this setting it was judged in 1998 the best carol in a poll of some of the world's leading choirmasters and choral experts. Her poem "Love Came Down at Christmas" (1885; Hymnal 1982 #84) has also been widely arranged as a carol. continued to write and publish for the rest of her life although she focused primarily on devotional writing and children's poetry. In the later decades of her life, she suffered from Graves Disease. In 1893 she developed cancer, and died the following year 29 December 1894. — more at Wikipedia

England, 1852, William Palmer, Theologian, Orthodox communion
English Theologian, 1852, William Palmer, Orthodox communion; ISABEL FLORENCE HAPGOOD, ECUMENIST and JOURNALIST, 1929, Commemorated June 26;

England, 1859, Charles Darwin and his book On the Origin of Species, Theory of Evolution
England, 1859, Charles Darwin and his book On the Origin of Species;

England, 1865, Salvation Army, Blind Beggar Tavern, London
Salvation Army, 1865, Blind Beggar Tavern, London; Salvation Army, 1865, Blind Beggar Tavern, London; Smith Wigglesworth, PENTECOSTAL SAINT, 1947, Commemorated March 12 ;

England, 1866, Cowley, Oxfordshire, Society of St. John the Evangelist, Anglican monasteries
Society of St. John the Evangelist; CHARLES CHAPMAN GRAFTON, BISHOP OF FOND DU LAC & ECUMENIST, 30 August 1912 ; EDWARD BOUVERIE PUSEY, PRIEST, RENEWER OF THE CHURCH (18 SEP 1882); RICHARD MEUX BENSON, RELIGIOUS, 1915, Commemorated January 16 ; BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA (18 JUNE 1896);

England, 1867-1942, WILSON CARLILE, THE CHURCH ARMY
England, 1867-1942, WILSON CARLILE, THE CHURCH ARMY; WILSON CARLILE, PRIEST, FOUNDER OF THE CHURCH ARMY, 26 September 1942.;

England, 1867, First Lambeth Conference, Anglican, expressing mind of communion on issues of day
England, 1937, Lambeth Conference of 1937; Lambeth Conference is a decennial assembly of bishops of the Anglican Communion convened by the Archbishop of Canterbury. The first such conference took place at Lambeth in 1867. the Anglican Communion is an international association of autonomous national and regional churches and is not a governing body, the Lambeth Conferences serve a collaborative and consultative function, expressing "the mind of the communion" on issues of the day.[1] which a Lambeth Conference may pass are without legal effect, but they are nonetheless influential. So, although the resolutions of conferences carry no legislative authority, they "do carry great moral and spiritual authority."[This quote needs a citation] "Its statements on social issues have influenced church policy in the churches."[2] conferences form one of the communion's four "Instruments of Communion".[3] Lambeth; Lambeth Convention; PAUL SHINJI SASAKI AND PHILIP LENDEL TSEN, BISHOP OF TOKYO, 1946; BISHOP OF HONAN, CHINA, 1954; Oct. 31; JAMES THEODORE HOLLY, BISHOP OF HAITI AND DOMINICAN REPUBLIC, (13 March 1911), Commemorated November 8 ;

England, 1867-1885, James Hannington and Martyrs of Uganda, East Africa
Uganda; JAMES HANNINGTON AND THE MARTYRS OF UGANDA, (29 OCT 1885) ; the new nations of Africa, Uganda is the most predominantly Christian. Mission work began there in the 1870's with the favor of King Mutesa, who died in 1884. However, his son and successor, King Mwanga, opposed all foreign presence, including the missions. Hannington, born 1847, was sent out from England in 1884 by the Anglican Church as missionary Bishop of Eastern Equatorial Africa. As he was travelling toward Uganda, he was apprehended by emissaries of King Mwanga. He and his companions were brutally treated and, a week later, 29 October 1885, most of them were put to death. Hannington's last words were: "Go tell your master that I have purchased the road to Uganda with my blood." first native martyr was the Roman Catholic Joseph Mkasa Balikuddembe, who was beheaded after having rebuked the king for his debauchery and for the murder of Bishop Hannington. On 3 June 1886, a group of 32 men and boys, 22 Roman Catholic and 10 Anglican, were burned at the stake. Most of them were young pages in Mwanga's household, from their head-man, Charles Lwanga, to the thirteen-year-old Kizito, who went to his death "laughing and chattering." These and many other Ugandan Christians suffered for their faith then and in the next few years. 1977, the Anglican Archbishop Janani Luwum and many other Christians suffered death for their faith under the tyrant Idi Amin. largely to their common heritage of suffering for their Master, Christians of various communions in Uganda have always been on excellent terms. by James Kiefer JANANI LUWUM, ARCHBISHOP OF UGANDA, MARTYR (16 FEB 1977); MARTYRS OF SUDAN, (16 May 1983); THE MARTYRS OF UGANDA, (3 JUNE 1886) ;

England, 1873-1932, GHARLES GORE, Wimbledon, trades union m, higher criticism, development of c, unreliability of OT, emptying
England, 1873-1932, GHARLES GORE, Wimbledon, London, trades union movement, 1880 Cuddesdon Theological College vice-principal, Pussy House 1883, higher criticism friendly, development of christianity, unreliability of OT, Kenotic (emptying) Theory of Incarnation, Resurrection Society at Pusey House then at Radley near Oxford, Boer Wars south africa, Joseph Chamberlin, Worcester, Birmingham Industrial area, 1919 Retirement speaking at 66, 6 mo. Tour of India 1930; Wimbledon, London ; CHARLES GORE, BISHOP OF WORCESTER, BIRMINGHAM & OXFORD, 1932, Commemorated January 16 ; Gore was born in Wimbledon in 1853. His father's grandfather was the Earl of Arran, his mother's grandfather was the Earl of Bessborough, and his brother Spencer was England's first National Tennis Champion. attended Harrow Prep School (during which time he became dedicated to weekly Communion), and Balliol College, Oxford (where he became a supporter of the trades-union movement). He took First Class Honors in Classical Moderations and in Greats (philosophy), and was elected a Fellow of Trinity in 1875. He was ordained to the priesthood in 1878. 1880 he became Vice-Principal of Cuddesdon Theological College, founded by Edward King. During the three years he spent there he did a great deal of outside preaching and lecturing. the death of Edward Pusey, a library and study center was established at Oxford in 1883, known as Pusey House, and Gore became its first Principal, a position he held until 1893. His appointment raised some eyebrows, since Gore was known to be friendly to what was called the Higher Criticism, which favored non-traditional views on the authorship of some books of the Old Testament (Lower Criticism means attempting to establish the original text of the Scriptures by diligently comparing the existing copies and analyzing their variations), while Pusey had firmly opposed the Higher Criticism. 1888 Gore wrote The Ministry of the Catholic Church (or The Church and the Ministry — my sources differ), a book on the origins of the Christian Ministry and its development in the first two centuries of the Christian era. the same year, he wrote Roman Catholic Claims, a reply to assertions that the Anglican Church was not the true successor of the New Testament Church. 1889, he helped to found the Christian Social Union (he was one of the two Vice-Presidents), dedicated to promoting the view that Christian principles as applied to the political and economic organization of society demanded reform along trade-unionist and moderate socialist lines. His political views aroused some public protest. more protest was aroused, however, by the publication, also in 1889, of a book called Lux Mundi (meaning "Light of the World"): A Series of Studies in the Religion of the Incarnation. book was a set of essays by various writers. Gore was the general editor, and contributed one essay. Overall, the book expressed the belief of many educated Christians that Biblical and archaeological studies and scientific discoveries had made it necessary for the Church to re-examine and perhaps restate some of its traditional formulations. book was a sensation, and considered by many to be less a restatement than an abandonment of traditional doctrines. Gore's essay was called, "On the Inspiration of Holy Scripture." He distinguished sharply between the Old and New Testaments, saying that the New Testament accounts were either eye-witness or close to eye-witness accounts of the events described, while we had reason to suppose that some Old Testament accounts were written centuries after the event, and were not reliable sources of factual detail. Their value is not as a revelation of historical of scientific information, but as a revelation of God's nature and His dealings with us. Thus, the point of the story of Adam and Eve is not that the human race is less than ten thousand years old, but that obedience to God makes men happy, and disobedience to God makes them unhappy. Gore wrote: "It is of the essence of the New Testament, as the religion of the Incarnation, to be final and catholic: on the other hand, it is of the essence of the Old Testament to be imperfect, because it represents a gradual process of education by which man was lifted out of the depth of sin and ignorance." objected: "But you are on a slippery slope! If Genesis is not reliable history, how can we be sure of later books?" To this, Gore might have replied: "Consider the history of ancient Rome. The history begins with stories about the flight of Aeneas from Troy, and continues with Romulus and Remus, and with the story of Lucretia, and Horatius at the bridge, and Mucius Scaevola thrusting his hand into the fire, and the secession of the plebs, and the treason of Tarpeia, and Curtius leaping into the abyss, and so on. Yet the same books that tell us these stories about early Rome also tell us about the First and Second Triumvirates, and the battle of Actium, and so on. No one says that, if we reject the story of Dido and Aeneas as legend, we cannot trust the later accounts as history." chiefly outraged Gore's critics, however, was his adoption of what is called the Kenotic Theory of the Incarnation. The Greek word Kenosis means "emptying," and is used in Philippians 2:7, where we read that Jesus, + having the nature of God, + did not count equality with God a thing to be grasped, + but emptied himself, and took the nature of a servant. put forward the suggestion that Jesus, when He took upon Himself the limitations of our human nature, accepted the limitations of human knowledge, and that therefore, when He spoke (for example) of the Flood, He was simply accepting the common assumptions of His culture, and we are not bound to accept these assumptions as correct. surprisingly, many readers found this view completely unacceptable. The book was widely read and disputed over, and cheap, popular editions were soon available. years later, Gore was invited to deliver the annual Bampton Lecture Series. He welcomed the opportunity to make clarify his position and reassure his listeners of his fundamental orthodoxy. The Lectures were delivered in Lent, 1891, in the University Church of Oxford, St. Mary the Virgin, to capacity audiences. Listeners filled the pews, stood in the aisles, and sat on the steps of the chancel and the pulpit. A few months later, the lectures were published in book form as The Incarnation of the Son of God. in 1887, Gore had founded the Society of the Resurrection, an association for priests, aimed at a deepening of the spiritual life. In July 1892 this became the Community of the Resurrection, a religious order for priests, beginning with six members. The members declared their intention of remaining celibate for life, but took vows of celibacy for only one year at a time, rather than taking a vow binding for life. (In technical language, they were monastics of the Simple Profession rather than of the Solemn Profession.) The Community first lived at Pusey House, but soon (1893) moved to Radley, near Oxford, and in 1898 to its present headquarters in Mirfield, Yorkshire. Many Americans (and perhaps others) will know the Community best through the work in the 1950's and early 1960's of the priest Trevor Huddleston, author of Nought For Your Comfort, a book discussing racial animosities and inequities in the Republic of South Africa and elsewhere, and calling Christians to a ministry of justice and reconciliation. while retaining his office as Senior of the Community of the Resurrection, was made a canon of Westminster late in 1894, where his preaching attracted great crowds. When it was known that he was scheduled to preach, would-be listeners gathered outside the Abbey well in advance, and when the doors were opened the building filled like a lock in flood-time. In minutes, not even standing-room was to be found. In addition to his Sunday sermons, he also gave weekday lectures, many of them later collected into books, such as The Sermon On the Mount (1896), The Epistle To The Ephesians (1897), and The Epistle To the Romans (1898). In 1901 he wrote The Body of Christ, dealing with the Sacrament of the Lord's Supper, asserting and defending the doctrine that Christ is objectively present in the Sacrament, and that the Sacrament is a sacrificial offering, but repudiating certain late mediaeval innovations in worship, such as Processions of the Sacrament, unknown to the Primitive Church. tension increased between the British government and the Boer republics of South Africa, Gore denounced British Imperialism, and when war began in 1899 he denounced the British policy of rounding up Boer civilians in detention camps, where the mortality rate was very high. He wrote a fierce letter on the subject to The Times. The next day, there was a fierce reply by a canon of Worcester (pronounced "Wooster") Cathedral. The Worcester area was the political base of Joseph Chamberlain, the Colonial Secretary whose policy Gore was denouncing. few days later, Gore was appointed Bishop of Worcester. He was consecrated in February 1902. The diocese included the city of Birmingham, which had been tiny or non-existent when the dioceses of England were organized, but which had grown to become a large industrial city. Gore saw that the needs of Birmingham and of the surrounding rural areas were quite different, and immediately began to urge a division. Chamberlain, who had come to respect and admire Gore, helped steer the necessary legislation through Parliament. 1905 Birmingham was organized as a separate bishopric and Gore became its first bishop. Things went well for him there. Under his leadership, church attendance increased considerably, new buildings were erected, and many priests brought into the diocese to minster to the growing congregations. In spite of his adherence to views widely regarded as tending toward Roman Catholicism, he established strong bonds of courtesy and affection with the Protestants of Birmingham. 1911 he was transferred and became Bishop of Oxford instead. This was a sprawling, largely rural diocese, but Gore traveled about, regularly visiting the parishes under his care, and on most Sundays preached in at least two different pulpits. Since college days he had been committed to educational and economic improvement for the working class, and he gave an annual lecture to the Workers' Educational Association at Reading. 1911 a major labor dispute arose in Reading, and Gore publicly sided with the workers, giving them money, and pressing for a panel of inquiry into the living conditions of the workers. The report of the panel favored the workers' cause, and won for Gore a great deal of gratitude and affection among working-class people in his diocese and elsewhere. the next few years, several Anglican clergy publicly declared that an Anglican might reasonably deny the Virgin Birth and the physical Resurrection of Christ and remain an Anglican. Gore was horrified, and proposed to resign his bishopric so as to devote himself to contending against a position that he believed to be destructive of all Christian faith. His friends persuaded him to reconsider. 1914, WWI broke out. Gore dutifully travelled to France twice to preach and administer the sacraments to men in uniform. In June 1918 he went to the United States to speak on the Church and the post-war world. He spoke in New York, Washington, Chicago, Cleveland, various cities in Tennessee, Georgia, and Alabama, then on to Milwaukee, Nashotah, Detroit, Boston, Washington, Philadelphia, Baltimore, New York, and then back to England as the war ended in November. He spoke chiefly on reconciliation and the necessity, once the war had been won, of restoring Germany as soon as possible to the family of nations. the war, Gore resigned his bishopric and retired in July 1919, being 66 years old. was flooded with invitations to speak or preach, and had a supply of postcards printed reading, "Sorry, Can't. C.G." for immediate response to most of them. The invitations he did accept were quite enough to fill his calendar. Later that year he became a lecturer in theology at King's College, and was made a Life Governor. From 1924 to 1928 he was Dean of the Faculty of Theology in the University of London. He also served on the Council of Christian Ministers on Social Questions, the Christian Social Crusade, the Industrial Christian Fellowship, the General Council of the League of Nations, the Oxford Mission to Calcutta, the Universities' Mission to Central Africa, the Board of Governors of Pusey House, the World Conference on Faith and Order (of the World Council of Churches), and the Archbishop's Eastern Churches Committee. Not bad for a man in "retirement." these years he also completed his Exposition of the Epistles of Saint John (1920), and then wrote his trilogy, Belief in God (1921), Belief in Christ (1922), and The Holy Spirit and the Church (1924). These three works were re-issued in a single volume called The Reconstruction of Belief, intended as an exposition and defense of the faith of the Catholic Church, as stated in the Holy Scriptures and codified in the Councils of the first five centuries of the Christian era, and now restated in modern terms--"the faith once delivered to the saints presented in conformity with twentieth-century categories of thought and scientific methods of reasoning." [Rice] The book prompted many objections, chiefly from Modernists, and Gore dealt with many of these objections in a sequel called Can We Then Believe? In 1928 the SPCK (Society for Promoting Christian Knowledge) published A New Commentary On Holy Scripture, which contained notes on every book of the Old and New Testaments and of the Apocrypha, together with many general articles. Gore was the general editor. Gore also wrote Christ and Society (1928), dealing with the social and economic applications of Christian ethics; Jesus of Nazareth(1929), dealing with the person and work of Jesus; and The Philosophy of the Good Life (1930), the Gifford Lectures, dealing with answers offered by various philosophies and religions to the question, "How ought I to live?" (The Gifford Lectures are lectures in Natural Theology, in which the lecturer is barred from asking his listeners to accept the authenticity of any revelation. Perhaps the best-known Gifford Lectures are William James's The Varieties of Religious Experience.) Gore's last book, Reflections On the Litany, was published the day after he died. November of 1930, he began a six-month tour of India, preaching and lecturing pretty much in every district in the country, "speaking whenever he was not walking, riding, or sleeping." He returned home totally exhausted. From then on his health deteriorated. In January 1932 he acquired a severe cough, and then pneumonia. On Friday 15 he was still able to write a few postcards to friends. Then he fell into a coma, and died on the morning of Sunday 17 January 1932. His influence remains great. [Note: This Bio is based largely on the book The Bridge Builders: Biographical Studies in the History of Anglicanism, by Hugh A. Lawrence Rice (1961, Darton, Longman & Todd, London; Longmans, Green & Co, New York).] by James Kiefer

England, 1877, Cambridge Brotherhood to Deli (Cambridge Mission to Delhi) 1877
Cambridge Brotherhood to Deli (Cambridge Mission to Delhi) 1877; St. Stephen's College, Delhi, located at the University of Delhi; CHARLES FREER ANDREWS, PRIEST AND ÂœFRIEND OF THE POORIN INDIA, 1940, Commemorated February 12;

England, 1879-1947, Smith Wigglesworth, PENTECOSTAL SAINT, great healing ministry
England, 1879-1947, Smith Wigglesworth, PENTECOSTAL SAINT; Wigglesworth (8 June 1859 – 12 March 1947) was a British evangelist who was influential in the early history of Pentecostalism. life[edit] Wigglesworth was born on 8 June 1859[1] in Menston, Yorkshire, England, to an impoverished family. As a small child, he worked in the fields pulling turnips alongside his mother; he also worked in factories to help provide for his family. He was illiterate as a child, being unschooled because of his labours.[2] a Methodist, he became a born again Christian at the age of eight. His grandmother was a devout Methodist; his parents, John and Martha, took young Smith to Methodist and Anglican churches on regular occasions. He was confirmed by a Bishop in the Church of England, baptized by immersion in the Baptist Church and had the grounding in Bible teaching in the Plymouth Brethren while learning the plumbing trade as an apprentice from a man in the Brethren movement.[3] married Polly Featherstone on 4 December 1882 at St Peter's church, Bradford.[4] At the time of their marriage, she was a preacher with the Salvation Army and had come to the attention of General William Booth. They had one daughter, Alice, and four sons, Seth, Harold, Ernest and George. Polly died in 1913.[5] His grandson, Leslie Wigglesworth, after more than 20 years as a missionary in the Congo, served as the president of the Elim Pentecostal Church. learned to read after he married Polly; she taught him to read the Bible. He often stated that it was the only book he ever read, and did not permit newspapers in his home, preferring the Bible to be their only reading material. worked as a plumber, but he abandoned this trade because he was too busy for it after he started preaching. In 1907, Wigglesworth visited Alexander Boddy during the Sunderland Revival, and following a laying-on of hands from Alexander's wife, Mary Boddy, he experienced speaking in tongues.[6] He spoke at some of the Assemblies of God events in Great Britain. He also received ministerial credentials with the Assemblies of God in the United States, where he evangelized from 1924 to 1929.[7] believed that healing came through faith, and he was flexible in his approach. When he was forbidden to lay hands on audience members by the authorities in Sweden, he preached for a "corporate healing", by which people laid hands on themselves. He also practiced anointing with oil, and the distribution of "prayer handkerchiefs" (one of which was sent to King George V). Wigglesworth sometimes attributed ill-health to demons.[6] largely believed his ministerial success was due to his speaking in tongues. He said: “I want you to see that he that speaketh in an unknown tongue edifieth himself or builds himself up. We must be edified before we can edify the church. I cannot estimate what I, personally, owe to the Holy Ghost method of spiritual edification. I am here before you as one of the biggest conundrums in the world. There never was a weaker man on the platform. Language? None. Inability–full of it. All natural things in my life point exactly opposite to my being able to stand on the platform and preach the gospel. The secret is that the Holy Ghost came and brought this wonderful edification of the Spirit. I had been reading this Word continually as well as I could, but the Holy Ghost came and took hold of it, for the Holy Ghost is the breath of it, and He illuminated it to me.”[8] Smith Wigglesworth praying for a sick woman at many churches throughout Yorkshire, often at Bethesda Church at Swallownest (on the outskirts of Sheffield), Wigglesworth claimed to have made many prophecies. He also had an international ministry. He ministered in the U.S., Australia, New Zealand, South Africa, Sweden, the Pacific Islands, India, Ceylon, and several countries in Europe.[9] Some of his sermons were transcribed for Pentecostal magazines, and these were collected into two books: Ever Increasing Faith[10][11] and Faith that Prevails.[12] continued to minister until the time of his death on 12 March 1947.[13] were numerous claims of divine healing during Wigglesworth's ministry.[14] These include a woman healed of a tumor, a woman healed of tuberculosis, a wheelchair-confined woman walking, and many more.[15] There were reports that people were raised from the dead, including his wife Polly.[16] people said they were cured of cancer by Jesus Christ through him. Wigglesworth described cancer as "a living evil spirit", and insisted that many diseases were "Satanic in origin".[17] His methods often involved hitting, slapping, or punching the afflicted part of the body. On a number of occasions his approach to persons suffering from stomach complaints was to punch them in the stomach, sometimes with such force that it propelled them across the room. When challenged on this, his response was "I don't hit them, I hit the devil". Responding to criticism over his method of praying for the sick, Wigglesworth stated: "You might think by the way I went about praying for the sick that I was sometimes unloving and rough, but oh, friends, you have no idea what I see behind the sickness and the one who is afflicted. I am not dealing with the person; I am dealing with the satanic forces that are binding the afflicted". On one occasion Wigglesworth declared to the sick "I'll only pray for you once, to pray twice is unbelief". The second night, a man approached the altar to receive prayer again and Wigglesworth, recognizing him, said "Didn't I pray for you last night? You are full of unbelief, get off this platform!"[18] This last statement should be seen in light of Smith Wigglesworth often praying for hours for/with one person until they were healed. The above-mentioned man would have been provocative for example, so he told him what he needed to hear. On other occasions Wigglesworth mentions a change of heart in a person who did not experience healing, which then led to healing the second time round. One of his principles was "if one promises healing, one should stay and pray until it's done". Menston, Yorkshire, birthplace of Smith Wigglesworth; Smith Wigglesworth, PENTECOSTAL SAINT, 1947, Commemorated March 12 ;

England, 1881-1896, BERNARD MIZEKI, Capetown, Cowley Fathers convert, translated languages, many converts
Africa, South Africa, 1881-1896, BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA, Capetown, South Africa (Cape of Good Hope), Society of St John (SSJE) convert, Cowley Fathers, Mastered translated languages, used their monotheistic faith, many converts, killed by black african nationalists because missionary for England; Capetown, South Africa; BERNARD MIZEKI, CATECHIST AND MARTYR IN AFRICA (18 JUNE 1896); Mizeki was born in Portuguese East Africa (Mozambique) in about 1861. he was twelve or a little older, he left his home and went to Capetown, South Africa, where for the next ten years he worked as a laborer, living in the slums of Capetown, but (perceiving the disastrous effects of drunkenness on many workers in the slums) firmly refusing to drink alcohol, and remaining largely uncorrupted by his surroundings. his day's work, he attended night classes at an Anglican school. Under the influence of his teachers, from the Society of Saint John the Evangelist (SSJE, an Anglican religious order for men, popularly called the Cowley Fathers), he became a Christian and was baptized on 9 March 1886. the fundamentals of European schooling, he mastered English, French, high Dutch, and at least eight local African languages. time he would be an invaluable assistant when the Anglican church began translating its sacred texts into African languages. graduating from the school, he accompanied Bishop Knight-Bruce to Mashonaland, a tribal area in Southern Rhodesia (now Zimbabwe), to work there as a lay catechist. In 1891 the bishop assigned him to Nhowe, the village of paramount-chief Mangwende, and there he built a mission-complex. He prayed the Anglican hours each day, tended his subsistence garden, studied the local language (which he mastered better than any other foreigner in his day), and cultivated friendships with the villagers. eventually opened a school, and won the hearts of many of the Mashona through his love for their children. moved his mission complex up onto a nearby plateau, next to a grove of trees sacred to the ancestral spirits of the Mashona. Although he had the chief's permission, he angered the local religious leaders when he cut some of the trees down and carved crosses into others. he opposed some local traditional religious customs, Bernard was very attentive to the nuances of the Shona Spirit religion. He developed an approach that built on people's already monotheistic faith in one God, Mwari, and on their sensitivity to spirit life, while at the same time he forthrightly proclaimed the Christ. Over the next five years (1891-1896), the mission at Nhowe produced an abundance of converts. black African nationalists regarded all missionaries as working for the European colonial governments. During an uprising in 1896, Bernard was warned to flee. He refused, since he did not regard himself as working for anyone but Christ, and he would not desert his converts or his post. 18 June 1896, he was fatally speared outside his hut. His wife and a helper went to get food and blankets for him. They later reported that, from a distance, they saw a blinding light on the hillside where he had been lying, and heard a rushing sound, as though of many wings. they returned to the spot his body had disappeared. The place of his death has become a focus of great devotion for Anglicans and other Christians, and one of the greatest of all Christian festivals in Africa takes place there every year around the feast day that marks the anniversary of his martyrdom, June 18. James Kiefer

England, 1882, Church Army, St Pauls Cathedral, Westminster Slums
England, 1882, Church Army, St Pauls Cathedral, Westminster Slums; WILSON CARLILE PRIEST, FOUNDER OF THE CHURCH ARMY, 26 September 1942 ; JOHN DONNE, Priest, Poet, and Preacher (31 March 1631);

England, 1889, Christian Social Union (UK) 1889 at Oxford
Christian Social Union (UK) 1889 at Oxford; CHARLES FREER ANDREWS, PRIEST AND ÂœFRIEND OF THE POORÂ IN INDIA, 1940. Commemorated February 12;

England, 1889-1948, Mahatma Gandhi, nonviolent freedom fighter
India, 1889-1948, Mahatma Gandhi; CHARLES FREER ANDREWS, PRIEST AND ÂœFRIEND OF THE POORÂ IN INDIA, 1940, Commemorated January 12;

England, 1891-1940, CHARLES FREER ANDREWS, priest and friend of the poor in India, St. Stephen's College, Delhi, Gandi's associate
India, 1891-1940, CHARLES FREER ANDREWS, priest and friend of the poor in India, St. Stephen's College, Delhi, Gandi's associate, relationship Gospel and Justice, persuaded G to return to India from S Africa, Indian indentured laborers in Fiji, radical discipleship in England, leave freedom struggle to Indians; St. Stephen's College, Delhi, located at the University of Delhi; CHARLES FREER ANDREWS, PRIEST AND œFRIEND OF THE POOR IN INDIA, 1940, Commemorated February 12; Freer Andrews (1871 – 1940) was an English priest, educator and Indian freedom fighter who is best known as an associate of Mahatma Gandhi. greatly admired the philosophy of the young Mohandas Gandhi and was instrumental in convincing him to return to India from South Africa, where Gandhi was a leading light in the Indian civil rights struggle there. was affectionately known as Christ's Faithful Apostle, and also, for his contributions to the Indian Independence Movement the Mahatma and his students at St. Stephen's College, Delhi named him, Deenabandhu, or 'Friend of the Poor'. had been involved in the Christian Social Union since college, and was interested in exploring the relationship between a commitment to the gospel and a commitment to justice, through which he was attracted to struggles for justice throughout the British Empire, especially in India. 1904 he joined the Cambridge Brotherhood in Delhi and arrived there to teach philosophy at St. Stephen's College, where he famously grew close to many of his Indian colleagues and students. Increasingly dismayed by the racist behavior and treatment of Indians by British officials and civilians, he supported Indian political aspirations, and soon became involved in the activities of the Indian National Congress. known for his persuasive ways, intellect and keen sense of moral firmness, he was asked by senior Indian political leader Gopal Krishna Gokhale to visit South Africa and help the Indian community there resolve their political disputes with the Government. He met there a young Gujarati lawyer, Mohandas Gandhi who was attempting to organize the Natal Indian Congress and the Indian community to protest the racial discrimination and police legislation that infringed upon their civil liberties. was deeply impressed with Gandhi's knowledge of Christian values, and his espousal of the concept of ahimsa, non-violence - something that Gandhi mixed with inspiration from elements of Christian anarchism. He helped Gandhi organize an Ashram in Natal and publish his famous magazine, The Indian Opinion. the advice of several Indian Congress leaders and, significantly, that of Principal S K Rudra of St. Stephen's College, Andrews was instrumental in persuading Gandhi to return to India with him in 1915. news reached India of the mistreatment of Indian indentured labourers in Fiji, the Indian Government, in September 1915, sent Andrews and W.W. Pearson to make inquiries. The two visited numerous plantations and interviewed indentured labourers, overseers and Government officials and on their return to India also interviewed returned labourers. In their report, Andrews and Pearson highlighted the ills of the indenture system which led to a stop of further transportation of Indian labour to the British colonies. made a second visit to Fiji in 1917 and although reported on some improvements, was still appalled at the moral degradation of the indentured labourers. He called for an immediate end to indenture and the system of Indian indentured labour was formally abolished in 1920. this time, Gandhi reasoned to Andrews that it was probably best for sympathetic Britons like himself to leave the freedom struggle to Indians. So, from 1935 onwards, Andrews began to spend more time back in Britain, teaching young people all over the country about Christ’s call to radical discipleship. Gandhi's affectionate nickname for Andrews was Christ’s Faithful Apostle, based on the initials of his name, "C.F.A". He was widely known as Gandhi's closest friend and was perhaps the only major figure to address Gandhi by his first name, Mohan. Andrews died on April 5, 1940 during a visit to Calcutta, and is buried there. He is widely commemorated and respected in India, and was a major character portrayed by British actor Ian Charleson in the 1982 film Gandhi by Richard Attenborough. - more at Wikipedia

England, 1894-1962, Uganda Protectorate
England, 1894-1962, Uganda Protectorate; THE MARTYRS OF UGANDA, (3 JUNE 1886);

England, 1894-1936, G K Chesterton, Writer and Apologist in defense of Roman Catholicism
England, 1894-1936, G K Chesterton, Writer and Apologist in defense of Roman Catholicism; Keith Chesterton KC*SG (29 May 1874 - 14 June 1936) was an English writer,[2] philosopher, lay theologian, and literary and art critic. He has been referred to as the "prince of paradox".[3] Time magazine observed of his writing style: "Whenever possible Chesterton made his points with popular sayings, proverbs, allegories—first carefully turning them inside out."[4] created the fictional priest-detective Father Brown,[5] and wrote on apologetics. Even some of those who disagree with him have recognised the wide appeal of such works as Orthodoxy and The Everlasting Man.[4][6] Chesterton routinely referred to himself as an "orthodox" Christian, and came to identify this position more and more with Catholicism, eventually converting to Catholicism from High Church Anglicanism. Biographers have identified him as a successor to such Victorian authors as Matthew Arnold, Thomas Carlyle, John Henry Newman, and John Ruskin.[7] On his contributions, T. S. Eliot wrote: was importantly and consistently on the side of the angels. Behind the Johnsonian fancy-dress, so reassuring to the British public, he concealed the most serious and revolutionary designs—concealing them by exposure ... Chesterton's social and economic ideas...were fundamentally Christian and Catholic. He did more, I think, than any man of his time—and was able to do more than anyone else, because of his particular background, development and abilities as a public performer—to maintain the existence of the important minority in the modern world. He leaves behind a permanent claim upon our loyalty, to see that the work that he did in his time is continued in ours.[8] GILBERT KEITH CHESTERTON, APOLOGIST and WRITER, 1936, Commemorated June 12; Keith Chesterton was born in London in 1874. He became a well-known writer and lecturer. He was officially received into the Roman Catholic Church in 1922, but had been writing from a Romanist point of view for a long time before that. Some of his writing is specifically Roman Catholic, and (in my judgement) he sometimes attacks Protestant positions without troubling to understand them. However, much of his writing is "generic Christian," and is read with profit and delight by many theologically well-informed Protestant readers. If you are a Protestant, you will have to read him with your mind in gear, but then you have no business to read anything whatsoever with your mind out of gear.

England, 1895-1941, EVELYN UNDERHILL, THEOLOGIAN AND MYSTIC, London, Essex, anglo-catholic, spriitual writer, pacifist
England, 1895-1941, EVELYN UNDERHILL, THEOLOGIAN AND MYSTIC, London, Essex (Thames River 5), anglo-catholic, spriitual writer, pacifist ; Underhill (6 December 1875 – 15 June 1941) was an English Anglo-Catholic writer and pacifist known for her numerous works on religion and spiritual practice, in particular Christian mysticism. Her best-known is Mysticism, published in 1911.[1][2] Underhill was born in Wolverhampton. was a poet and novelist as well as a pacifist and mystic. only child, she described her early mystical insights as "abrupt experiences of the peaceful, undifferentiated plane of reality—like the 'still desert' of the mystic—in which there was no multiplicity nor need of explanation".[3] meaning of these experiences became a lifelong quest and a source of private angst, provoking her to research and write. her father and her husband were writers (on the law), London barristers, and yachtsmen. and her husband, Hubert Stuart Moore, grew up together and were married on 3 July 1907. The couple had no children. She travelled regularly within Europe, primarily Switzerland, France and Italy, where she pursued her interests in art and Catholicism, visiting numerous churches and monasteries. her husband (a Protestant) nor her parents shared her interest in spiritual matters. was called simply "Mrs Moore" by many of her friends. She was a prolific author and published over 30 books either under her maiden name, Underhill, or under the pseudonym "John Cordelier", as was the case for the 1912 book The Spiral Way. an agnostic, she gradually began to acquire an interest in Neoplatonism and from there was increasingly drawn to Catholicism against the objections of her husband, eventually converting before becoming a prominent Anglo-Catholic. spiritual mentor from 1921 to 1924 was Baron Friedrich von Hügel, who was appreciative of her writing yet concerned with her focus on mysticism and who encouraged her to adopt a much more Christocentric view as opposed to the theistic and intellectual one she had previously held. described him as "the most wonderful personality. ... so saintly, truthful, sane and tolerant" (Cropper, p. 44) and was influenced by him toward more charitable and down-to-earth activities. his death in 1925, her writings became more focused on the Holy Spirit and she became prominent in the Anglican Church as a lay leader of spiritual retreats, a spiritual director for hundreds of individuals, guest speaker, radio lecturer and proponent of contemplative prayer. came of age in the Edwardian era, at the turn of the 20th century and, like most of her contemporaries, had a decided romantic bent. enormous excitement in those days was mysteriously compounded of the psychic, the psychological, the occult, the mystical, the medieval, the advance of science, the apotheosis of art, the rediscovery of the feminine, the unashamedly sensuous, and the most ethereally "spiritual" (Armstrong, p. xiii–xiv). seemed to her out-of-key with this, her world. She sought the centre of life as she and many of her generation conceived it, not in the state religion, but in experience and the heart. age of "the soul" was one of those periods when a sudden easing of social taboos brings on a great sense of personal emancipation and desire for an El Dorado despised by an older, more morose and insensitive generation.[2] an only child, she was devoted to her parents and, later, to her husband. She was fully engaged in the life of a barrister's daughter and wife, including the entertainment and charitable work that entailed, and pursued a daily regimen that included writing, research, worship, prayer and meditation. was a fundamental axiom of hers that all of life was sacred, as that was what "incarnation" was about. was a cousin of Francis Underhill, Bishop of Bath and Wells. was educated at home, except for three years at a private school in Folkestone, and subsequently read history and botany at King's College London. honorary Doctorate of Divinity was conferred on her by Aberdeen University and she was made a fellow of King's College. was the first woman to lecture to the clergy in the Church of England and the first woman officially to conduct spiritual retreats for the Church. She was also the first woman to establish ecumenical links between churches and one of the first woman theologians to lecture in English colleges and universities, which she did frequently. was an award-winning bookbinder, studying with the most renowned masters of the time. was schooled in the classics, well read in Western spirituality, well informed (in addition to theology) in the philosophy, psychology, and physics of her day, and was a writer and reviewer for The Spectator. work Blue plaque, 50 Campden Hill Square, London undertaking many of her better-known expository works on mysticism, she first published a small book of satirical poems on legal dilemmas, The Bar-Lamb's Ballad Book, which received a favourable welcome. then wrote three unconventional, though profoundly spiritual novels. Like Charles Williams and later, Susan Howatch, Underhill uses her narratives to explore the sacramental intersection of the physical with the spiritual. She then uses that sacramental framework effectively to illustrate the unfolding of a human drama. novels are entitled The Grey World (1904), The Lost Word (1907), and The Column of Dust (1909). her first novel, The Grey World, described by one reviewer as an extremely interesting psychological study, the hero's mystical journey begins with death, and then moves through reincarnation, beyond the grey world, and into the choice of a simple life devoted to beauty, reflecting Underhill's own serious perspective as a young woman. It seems so much easier in these days to live morally than to live beautifully. Lots of us manage to exist for years without ever sinning against society, but we sin against loveliness every hour of the day.[4] Lost Word and The Column of Dust are also concerned with the problem of living in two worlds and reflect the writer's own spiritual challenges. the 1909 novel, her heroine encounters a rift in the solid stuff of her universe: She had seen, abruptly, the insecurity of those defences which protect our illusions and ward off the horrors of truth. She had found a little hole in the wall of appearances; and peeping through, had caught a glimpse of that seething pot of spiritual forces whence, now and then, a bubble rises to the surface of things.[5] novels suggest that perhaps for the mystic, two worlds may be better than one. her, mystical experience seems inseparable from some kind of enhancement of consciousness or expansion of perceptual and aesthetic horizons—to see things as they are, in their meanness and insignificance when viewed in opposition to the divine reality, but in their luminosity and grandeur when seen bathed in divine radiance. at this stage the mystic's mind is subject to fear and insecurity, its powers undeveloped. first novel takes us only to this point. Further stages demand suffering, because mysticism is more than merely vision or cultivating a latent potentiality of the soul in cosy isolation. According to Underhill's view, the subsequent pain and tension, and final loss of the private painful ego-centered life for the sake of regaining one's true self, has little to do with the first beatific vision. two later novels are built on the ideal of total self-surrender even to the apparent sacrifice of the vision itself, as necessary for the fullest possible integration of human life. This was for her the equivalent of working out within, the metaphorical intent of the life story of Jesus. One is reunited with the original vision—no longer as mere spectator but as part of it. dimension of self-loss and resurrection is worked out in The Lost Word, but there is some doubt as to its general inevitability. The Column of Dust, the heroine's physical death reinforces dramatically the mystical death to which she has already surrendered. Two lives are better than one but only on the condition that a process of painful re-integration intervenes to re-establish unity between Self and Reality.[2] her characters derive their interest from the theological meaning and value which they represent, and it is her ingenious handling of so much difficult symbolic material that makes her work psychologically interesting as a forerunner of such 20th-century writers as Susan Howatch, whose successful novels also embody the psychological value of religious metaphor and the traditions of Christian mysticism. first novel received critical acclaim, but her last was generally derided. Yet her novels give remarkable insight into what we may assume was her decision to avoid what St Augustine described as the temptation of fuga in solitudinem ("the flight into solitude"), but instead acquiescing to a loving, positive acceptance of this world. looking back, by this time she was already working on her magnum opus. on religion (1911) book, Mysticism: A Study of the Nature and Development of Man's Spiritual Consciousness, was published in 1911. The spirit of the book is romantic, engaged, and theoretical rather than historical or scientific. Underhill has little use for theoretical explanations and the traditional religious experience, formal classifications or analysis. dismisses William James's The Varieties of Religious Experience (1902), and his "four marks of the mystic state" (ineffability, noetic quality, transience, and passivity). James had admitted that his own constitution shut him off almost entirely from the enjoyment of mystical states, thus his treatment was purely objective. substituted (1) mysticism is practical, not theoretical, (2) mysticism is an entirely spiritual activity, (3) the business and method of mysticism is love, and (4) mysticism entails a definite psychological experience. insistence on the psychological approach was that it was the glamorous science of the pre-war period, offering the potential key to the secrets of human advances in intelligence, creativity, and genius, and already psychological findings were being applied in theology (i.e., William Sanday's Christologies Ancient and Modern).[2] divided her subject into two parts: the first, an introduction, and the second, a detailed study of the nature and development of human consciousness. the first section, in order to free the subject of mysticism from confusion and misapprehension, she approached it from the point of view of the psychologist, the symbolist and the theologian. separate mysticism from its most dubious connection, she included a chapter on mysticism and magic. Mysticism has been associated with the occult, magic, secret rites, and fanaticism, while she knew the mystics throughout history to be the world's spiritual pioneers. divided her map of "the way" into five stages: first was the "Awakening of Self". She quotes Henry Suso (disciple of Meister Eckhart): That which the Servitor saw had no form neither any manner of being; yet he had of it a joy such as he might have known in the seeing of shapes and substances of all joyful things. His heart was hungry, yet satisfied, his soul was full of contentment and joy: his prayers and his hopes were fulfilled. (Cropper p. 46) -Underhill tells how Suso's description of how the abstract truth (related to each soul's true nature and purpose), once remembered, contains the power of fulfilment became the starting point of her own path. second stage she presents as psychological "Purgation of Self", quoting the Theologia Germanica (14th century, anonymous) regarding the transcendence of ego (Underhill's "little self"): We must cast all things from us and strip ourselves of them and refrain from claiming anything for our own. third stage she titles "Illumination" and quotes William Law: Everything in ...nature, is descended out that which is eternal, and stands as a. ..visible outbirth of it, so when we know how to separate out the grossness, death, and darkness. ..from it, we find. ..it in its eternal state. fourth stage she describes as the "Dark Night of the Soul" (which her correspondence leads us to believe she struggled with throughout her life) wherein one is deprived of all that has been valuable to the lower self, and quoting Mechthild of Magdeburg: ...since Thou hast taken from me all that I had of Thee, yet of Thy grace leave me the gift which every dog has by nature: that of being true to Thee in my distress, when I am deprived of all consolation. This I desire more fervently than Thy heavenly Kingdom. last she devotes a chapter to the unitive life, the sum of the mystic way: When love has carried us above all things into the Divine Dark, there we are transformed by the Eternal Word Who is the image of the Father; and as the air is penetrated by the sun, thus we receive in peace the Incomprehensible Light, enfolding us, and penetrating us. (Ruysbroech) Underhill struck new ground was in her insistence that this state of union produced a glorious and fruitful creativeness, so that the mystic who attains this final perfectness is the most active doer – not the reclusive dreaming lover of God. are all the kindred of the mystics. ..Strange and far away from us though they seem, they are not cut off from us by some impassable abyss. They belong to us; the giants, the heroes of our race. As the achievement of genius belongs not to itself only but also to the society that brought it forth;...the supernal accomplishment of the mystics is ours also. ..our guarantee of the end to which immanent love, the hidden steersman. ..is moving. ..us on the path toward the Real. They come back to us from an encounter with life's most august secret. ..filled with amazing tidings which they can hardly tell. We, longing for some assurance. ..urge them to pass on their revelation. ..the old demand of the dim-sighted and incredulous. ..But they cannot. ..only fragments of the Symbolic Vision. According to their strength and passion, these lovers of the Absolute. ..have not shrunk from the suffering. ..Beauty and agony have called. ..have awakened a heroic response. For them the winter is over. ..Life new, unquenchable and lovely comes to meet them with the dawn. (Cropper, p. 47) book ends with an extremely valuable appendix, a kind of who's who of mysticism, which shows its persistence and interconnection from century to century. (1914) work by Evelyn Underhill on the 14th-century Flemish mystic Jan van Ruusbroec (1293–1381), entitled Ruysbroeck, was published in London in 1914.[6] She had discussed him from several different perspectives during the course of her 1911 book on Mysticism. Life. She starts with a biography, drawn mainly from two near-contemporary works on his life, each written by a fellow monastic: Pomerius,[7] and Gerard Naghel.[8] His childhood was spent in the village of Ruysbroeck. [page 7] At eleven he ran away to Brussels, where he began to live with his uncle, John Hinckaert, a Canon at the Cathedral of St Gudule, and a younger Canon, Francis van Coudenberg. [10] At twenty-four he was ordained a priest and became a prebend at St. Gudule. [12] At his first mass he envisioned his mother's spirit released from Purgatory and entering Heaven. [15] From age 26 to 50 Ruysbroeck was a cathedral chaplain at St Gudule. [15] Although he "seemed a nobody to those who did not know him", he was developing a strong spiritual life, "a penetrating intellect, a fearless heart, deep knowledge of human nature, remarkable powers of expression". [17] At one point he wrote strong pamphlets and led a campaign against a heretical group, the Brethren of the Free Spirit led by Bloemardinne, who practiced a self-indulgent "mysticality". [18–20] Later, with the two now elderly Canons, he moved into the countryside at Groenendael ("Green Valley"). [21–22] Pomerius writes that he retired not to hide his light "but that he might tend it better" [22]. Five years later their community became a Priory under the Augustinian Canons. [23] of his works were written during this period, often drawing lessons from nature. [24] He had a favourite tree, under which he would sit and write what the 'Spirit' gave to him. [25] He solemnly affirmed that his works were composed under the "domination of an inspiring power", writes Underhill. [26] Pomerius says that Ruysbroeck could enter a state of contemplation in which he appeared surrounded by radiant light. [26–27] Alongside his spiritual ascent, Naghel says, he cultivated the friendship of those around him, enriching their lives. [27–28] He worked in the garden fields of the priory, and sought to help out creatures of the forest. [29–30] He moved from the senses to the transcendent without frontiers or cleavage, Underhill writes, these being for him "but two moods within the mind of God". [30] He counseled many who came to him, including Gerard Groot of the Brothers of the Common Life. [31] His advice would plumb the "purity and direction" of the seeker's will, and the seeker's love. [32] There, at Groenendael, he finally made a "leap to a more abundant life". [34] In The Sparkling Stone Ruysbroeck wrote about coming to know the love "which giveth more than one can take, and asketh more than one can pay". [34] Works. Next, Underhill gives a bibliography of Ruysbroeck's eleven admittedly authentic works, providing details on each work's origin, nature, and contents, as well as their place in his writings. 1. The Spiritual Tabernacle; 2. The Twelve Points of True Faith; 3. The Book of the Four Temptations; 4. The Book of the Kingdom of God's Lovers; 5. The Adornment of the Spiritual Marriage;[9] 6. The Mirror of Eternal Salvation or Book of the Blessed Sacraments; 7. The Seven Cloisters; 8. The Seven Degrees of the Ladder of Love; 9. The Book of the Sparkling Stone; 10. The Book of the Supreme Truth; 11. The Twelve Béguines. [36–51] Doctrine of God. Several types of mystics are described. The first (e .g., St Teresa) deals with personal psychological experiences and emotional reactions, leaving the nature of God to existing theology. [page 52] The second (e. g., Plotinus) has passion sprung from the vision of a philosopher; the intellect often is more active than the heart, yet like a poet such a mystic strives to sketch his vision of the Ultimate. [53] The greatest mystics (e. g., St Augustine) embrace at once "the infinite and the intimate" so that "God is both near and far, and the paradox of transcendent-immanent Reality is a self-evident if an inexpressible truth." Such mystics "give us by turns a subjective and psychological, an objective and metaphysical, reading of spiritual experience." Here is Ruysbroeck. [53–54] An apostolic mystic [55] represents humanity in its quest to discern the Divine Reality, she writes, being like "the artist extending our universe, the pioneer cutting our path, the hunter winning food for our souls." [56] Yet, although his experience is personal, his language is often drawn from tradition. [57] His words about an ineffable Nature of God, "a dim silence, and a wild desert," may be suggestive, musical, she writes, "which enchant rather than inform the soul". [58] Ruysbroeck goes venturing "to hover over that Abyss which is 'beyond Reason,' stammering and breaking into wild poetry in the desperate attempt to seize the unseizable truth." [55] "[T]he One is 'neither This nor That'." [61] "God as known by man" is the Absolute One who combines and resolves the contradictory natures of time and eternity, becoming and being; who is both transcendent and immanent, abstract and personal, work and rest, the unmoved mover and movement itself. God is above the storm, yet inspires the flux. [59–60] The "omnipotent and ever-active Creator" who is "perpetually breathing forth His energetic Life in new births of being and new floods of grace." [60] Yet the soul may persist, go beyond this fruitful nature,[10] into the simple essence of God. There we humans would find that "absolute and abiding Reality, which seems to man Eternal Rest, the 'Deep Quiet of the Godhead,' the 'Abyss,' the 'Dim Silence'; and which we can taste indeed but never know. There, 'all lovers lose themselves'." [60] The Trinity, according to Ruysbroeck, works in living distinctions, "the fruitful nature of the Persons." [61] The Trinity in itself is a Unity, yet a manifestation of the active and creative Divine, a Union of Three Persons, which is the Godhead. [60–61][11] Beyond and within the Trinity, or the Godhead, then, is the "fathomless Abyss" [60] that is the "Simple Being of God" that is "an Eternal Rest of God and of all created things." [61][12] The Father is the unconditioned Origin, Strength and Power, of all things. [62] The Son is the Eternal Word and Wisdom that shines forth in the world of conditions. [62] The Holy Spirit is Love and Generosity emanating from the mutual contemplation of Father and Son. [62][13] The Three Persons "exist in an eternal distinction [emphasis added] for that world of conditions wherein the human soul is immersed". [63] By the acts of the Three Persons all created things are born; by the incarnation and crucifixion we human souls are adorned with love, and so to be drawn back to our Source. "This is the circling course of the Divine life-process." [63] But beyond and above this eternal distinction lies "the superessential world, transcending all conditions, inaccessible to thought-- 'the measureless solitude of the Godhead, where God possesses Himself in joy.' This is the ultimate world of the mystic." [63–64] There, she continues, quoting Ruysbroeck: "[W]e can speak no more of Father, Son and Holy Spirit nor of any creature; but only of one Being, which is the very substance of the Divine Persons. There were we all one before our creation; for this is our superessence... . There the Godhead is, in simple essence, without activity; Eternal Rest, Unconditioned Dark, the Nameless Being, the Superessence of all created things, and the simple and infinite Bliss of God and of all the Saints." [64][14] "The simple light of this Being... includes and embraces the unity of the Divine Persons and the soul... ." It envelopes and irradiates the ground (movement) of human souls and the fruition of their adherence to God, finding union in the Divine life-process, the Rose. "And this is the union of God and the souls that love Him." [64–65][15] Doctrine of Humankind. For Ruysbroeck, "God is the 'Living Pattern of Creation' who has impressed His image on each soul, and in every adult spirit the character of that image must be brought from the hiddenness and realized." [66][16] The pattern is trinitarian; there are three properties of the human soul. First, resembling the Father, "the bare, still place to which consciousness retreats in introversion... ." [67] Second, following the Son, "the power of knowing Divine things by intuitive comprehension: man's fragmentary share in the character of the Logos, or Wisdom of God." [67–68] "The third property we call the spark of the soul. It is the inward and natural tendency of the soul towards its Source; and here do we receive the Holy Spirit, the Charity of God." [68].[17] So will God work within the human being; in later spiritual development we may form with God a Union, and eventually a Unity. [70–71][18] The mighty force of Love is the "very self-hood of God" in this mysterious communion. [72, 73] "As we lay hold upon the Divine Life, devour and assimilate it, so in that very act the Divine Life devours us, and knits us up into the mystical Body," she writes. "It is the nature of love," says Ruysbroeck, "ever to give and to take, to love and be loved, and these two things meet in whomsoever loves. Thus the love of Christ is both avid and generous... as He devours us, so He would feed us. If He absorbs us utterly into Himself, in return He gives us His very self again." [75–76][19] "Hungry love," "generous love," "stormy love" touches the human soul with its Divine creative energy and, once we become conscious of it, evokes in us an answering storm of love. "The whole of our human growth within the spiritual order is conditioned by the quality of this response; by the will, the industry, the courage, with which [we accept our] part in the Divine give-and-take." [74] As Ruysbroeck puts it: That measureless Love which is God Himself, dwells in the pure deeps of our spirit, like a burning brazier of coal. And it throws forth brilliant and fiery sparks which stir and enkindle heart and senses, will and desire, and all the powers of the soul, with a fire of love; a storm, a rage, a measureless fury of love. These be the weapons with which we fight against the terrible and immense Love of God, who would consume all loving spirits and swallow them in Himself. Love arms us with its own gifts, and clarifies our reason, and commands, counsels and advises us to oppose Him, to fight against Him, and to maintain against Him our right to love, so long as we may. [74–75][20] The drama of this giving and receiving Love constitutes a single act, for God is as an "ocean which ebbs and flows" or as an "inbreathing and outbreathing". [75, 76] "Love is a unifying power, manifested in motion itself, 'an outgoing attraction, which drags us out of ourselves and calls us to be melted and naughted in the Unity'; and all his deepest thoughts of it are expressed in terms of movement." [76][21] Next, the spiritual development of the soul is addressed. [76–88] Ruysbroeck adumbrates how one may progress from the Active life, to the Interior life, to the Superessential life; these correspond to the three natural orders of Becoming, Being, and God, or to the three rôles of the Servant, the Friend, and the "hidden child" of God. [77, 85] The Active life focuses on ethics, on conforming the self's daily life to the Will of God, and takes place in the world of the senses, "by means". [78] The Interior life embraces a vision of spiritual reality, where the self's contacts with the Divine take place "without means". [78] The Superessential life transcends the intellectual plane, whereby the self does not merely behold, but rather has fruition of the Godhead in life and in love, at work and at rest, in union and in bliss. [78, 86, 87][22] The analogy with the traditional threefold way of Purgation, Illumination, and Union, is not exact. The Interior life of Ruysbroeck contains aspects of the traditional Union also, while the Superessential life "takes the soul to heights of fruition which few amongst even the greatest unitive mystics have attained or described." [78–79] At the end of her chapter IV, she discusses "certain key-words frequent in Ruysbroeck's works," e.g., "Fruition" [89], "Simple" [89–90], "Bareness" or "Nudity" [90], and "the great pair of opposites, fundamental to his thought, called in the Flemish vernacular wise and onwise." [91–93][23] The wise can be understood by the "normal man [living] within the temporal order" by use of "his ordinary mental furniture". [91] Yet regarding the onwise he has "escaped alike from the tyrannies and comforts of the world" and made the "ascent into the Nought". [92][24] She comments, "This is the direct, unmediated world of spiritual intuition; where the self touches a Reality that has not been passed through the filters of sense and thought." [92] a short quote from Jalālu'ddīn Rumi, she completes her chapter by presenting 18 lines from Ruysbroeck's The Twelve Bêguines (cap. viii) which concern Contemplation: Contemplation is a knowing that is in no wise ... Never can it sink down into the Reason, And above it can the Reason never climb. ... It is not God, But it is the Light by which we see Him. Those who walk in the Divine Light of it Discover in themselves the Unwalled. That which is in no wise, is above Reason, not without it ... The contemplative life is without amazement. That which is in no wise sees, it knows not what; For it is above all, and is neither This nor That. [93] V, VI, VII, VIII. In her last four chapters, Underhill continues her discussion of Ruysbroeck, describing the Active Life [94–114], the Interior Life (Illumination and Destitution [115–135], Union and Contemplation [136–163]), and the Superessential Life [164–185].[25] Mysticism of Plotinus" (1919) essay originally published in The Quarterly Review (1919),[26] and later collected in The Essentials of Mysticism and other essays (London: J. M. Dent 1920) at pp. 116–140.[27] Underhill here addresses Plotinus (204–270) of Alexandria and later of Rome. Neoplatonist as well as a spiritual guide, Plotinus writes regarding both formal philosophy and hands-on, personal, inner experience. Underhill makes the distinction between the geographer who draws maps of the mind, and the seeker who actually travels in the realms of spirit. [page 118] She observes that usually mystics do not follow the mere maps of metaphysicians. [page 117] the Enneads Plotinus presents the Divine as an unequal triune, in descending order: (a) the One, perfection, having nothing, seeking nothing, needing nothing, yet it overflows creatively, the source of being; [121] (b) the emitted Nous or Spirit, with intelligence, wisdom, poetic intuition, the "Father and Companion" of the soul; [121–122] and, (c) the emitted Soul or Life, the vital essence of the world, which aspires to communion with the Spirit above, while also directly engaged with the physical world beneath. [123] "come forth from God" and will find happiness once re-united, first with the Nous, later with the One. [125] Such might be the merely logical outcome for the metaphysician, yet Plotinus the seeker also presents this return to the Divine as a series of moral purgations and a shedding of irrational delusions, leading eventually to entry into the intuitively beautiful. [126] This intellectual and moral path toward a life aesthetic will progressively disclose an invisible source, the Nous, the forms of Beauty. [127] Love is the prevailing inspiration, although the One is impersonal. [128] The mystic will pass through stages of purification, and of enlightenment, resulting in a shift in the center of our being "from sense to soul, from soul to spirit," in preparation for an ultimate transformation of consciousness. [125, 127] Upon our arrival, we shall know ecstasy and "no longer sing out of tune, but form a divine chorus round the One." [129] Augustine (354–430) criticizes such Neoplatonism as neglecting the needs of struggling and imperfect human beings. The One of Plotinus may act as a magnet for the human soul, but it cannot be said to show mercy, nor to help, or love, or redeem the individual on earth. [130] Other western mystics writing on the Neoplatonists mention this lack of "mutual attraction" between humanity and the unconscious, unknowable One. [130–131] In this regard Julian of Norwich (1342–1416) would write, "Our natural will is to have God, and the good-will of God is to have us." [130] leaves the problem of evil unresolved, but having no place in the blissful life; here, the social, ethical side of religion seems to be shorted. His philosophy does not include qualities comparable to the Gospel's divine "transfiguration of pain" through Jesus. [131] Plotinus "the self-sufficient sage" does not teach us charity, writes St. Augustine. [132] Underhill notes, Plotinus and Neoplatonism were very influential among the mystics of Christianity (and Islam). St. Augustine the Church Father was himself deeply affected by Plotinus, and through him the western Church. [133–135, 137] So, too, was Dionysius (5th century, Syria), whose writings would also prove very influential. [133, 135] As well were others, e.g., Erigena [135], Dante [136], Ruysbroeck [136, 138], Eckhart [138], and Boehme [139]. (1936) her preface,[28] the author disclaims being "a liturgical expert". Neither is it her purpose to offer criticism of the different approaches to worship as practiced by the various religious bodies. Rather she endeavors to show "the love that has gone to their adornment [and] the shelter they can offer to many different kinds of adoring souls." She begins chapter one by declaring that "Worship, in all its grades and kinds, is the response of the creature to the Eternal: nor need we limit this definition to the human sphere. ...we may think of the whole of the Universe, seen and unseen, conscious and unconscious, as an act of worship." chapter headings give an indication of their contents. I: 1. The Nature of Worship, 2. Ritual and Symbol, 3. Sacrament and Sacrifice, 4. The Character of Christian Worship, 5. Principles of Corporate Worship, 6. Liturgical Elements in Worship, 7. The Holy Eucharist: Its Nature, 8. The Holy Eucharist: Its Significance, 9. The Principles of Personal Worship. Part II: 10. Jewish Worship, 11. The Beginnings of Christian Worship, 12. Catholic Worship: Western and Eastern, 13. Worship in the Reformed Churches, 14. Free Church Worship, 15. The Anglican Tradition. Conclusion. life was greatly affected by her husband's resistance to her joining the Catholic Church, to which she was powerfully drawn and entered upon the year of their marriage. At first she believed it to be only a delay in her decision, but it proved to be lifelong. was a writer himself and was supportive of her writing both before and after their marriage in 1907, though he did not share her spiritual Her fiction was written in the six years of 1903–1909 and represents her four major interests of that general period: philosophy (neoplatonism), theism/mysticism, the Catholic liturgy, and human love/compassion.[29] her earlier writings Underhill often wrote using the terms "mysticism" and "mystics" but later began to adopt the terms "spirituality" and "saints" because she felt they were less threatening. She was often criticized for believing that the mystical life should be accessible to the average person. fiction was also influenced by the literary creed expounded by her close friend Arthur Machen, mainly his Hieroglyphics of 1902, summarised by his biographer: There are certain truths about the universe and its constitution – as distinct from the particular things in it that come before our observation – which cannot be grasped by human reason or expressed in precise words: but they can be apprehended by some people at least, in a semi-mystical experience, called ecstasy, and a work of art is great insofar as this experience is caught and expressed in it. Because, however, the truths concerned transcend a language attuned to the description of material objects, the expression can only be through hieroglyphics, and it is of such hieroglyphics that literature consists. Underhill's case the quest for psychological realism is subordinate to larger metaphysical considerations which she shared with Arthur Machen. Incorporating the Holy Grail into their fiction (stimulated perhaps by their association with Arthur Waite and his affiliation with the Hermetic Order of the Golden Dawn), for Machen the Holy Grail was perhaps "the" hieroglyph, "the" crystallisation in one sacred emblem of all man's transcendental yearning, "the" gateway to vision and lasting appeasement of his discontents, while for her it was the center of atonement-linked meanings as she pointed out to Margaret Robinson in a letter responding to Robinson's criticism of Underhill's last novel: Don't marvel at your own temerity in criticising. Why should you? Of course, this thing wasn't written for you – I never write for anyone at all, except in letters of direction! But, I take leave to think the doctrine contained in it is one you'll have to assimilate sooner or later and which won't do you any harm. It's not "mine" you know. You will find it all in Eckhart. ... They all know, as Richard of St Victor said, that the Fire of Love "burns." We have not fulfilled our destiny when we have sat down at a safe distance from it, purring like overfed cats, 'suffering is the ancient law of love' – and its highest pleasure into the bargain, oddly enough. ... A sponge cake and milk religion is neither true to this world nor to the next. As for the Christ being too august a word for our little hardships – I think it is truer that it is "so" august as to give our little hardships a tincture of Royalty once we try them up into it. I don't think a Pattern which was 'meek & lowly' is likely to fail of application to very humble and ordinary things. For most of us don't get a chance "but" the humble and ordinary: and He came that we might all have life more abundantly, according to our measure. There that's all![30] contemporary philosophical writers dominated Underhill's thinking at the time she wrote "Mysticism": Rudolf Eucken and Henri Bergson. While neither displayed an interest in mysticism, both seemed to their disciples to advance a spiritual explanation of the universe. Also, she describes the fashionable creed of the time as "vitalism" and the term adequately sums up the prevailing worship of life in all its exuberance, variety and limitless possibility which pervaded pre-war culture and society. For her, Eucken and Bergson confirmed the deepest intuitions of the mystics. (Armstrong, Evelyn Underhill) the mystics, Ruysbroeck was to her the most influential and satisfying of all the medieval mystics, and she found herself very much at one with him in the years when he was working as an unknown priest in Brussels, for she herself had also a hidden side. career which covers the greater part of the fourteenth century, that golden age of Christian Mysticism, seems to exhibit within the circle of a single personality, and carry up to a higher term than ever before, all the best attainments of the Middle Ages in the realm of Eternal life. The central doctrine of the Divine Fatherhood, and of the soul's power to become the Son of God, it is this raised to the nth degree of intensity...and demonstrated with the exactitude of the mathematician, and the passion of a poet, which Ruysbroeck gives us...the ninth and tenth chapters of The Sparkling Stone the high water mark of mystical literature. Nowhere else do we find such a combination of soaring vision with the most delicate and intimate psychological analysis. The old Mystic sitting under his tree, seems here to be gazing at and reporting to us the final secrets of that Eternal World... (Cropper, p. 57) of her most significant influences and important collaborations was with the Nobel Laureate, Rabindranath Tagore, the Indian mystic, author, and world traveler. They published a major translation of the work of Kabir (100 Poems of Kabir, calling Songs of Kabir) together in 1915, to which she wrote the introduction. He introduced her to the spiritual genius of India which she expressed enthusiastically in a letter: This is the first time I have had the privilege of being with one who is a Master in the things I care so much about but know so little of as yet: & I understand now something of what your writers mean when they insist on the necessity and value of the personal teacher and the fact that he gives something which the learner cannot get in any other way. It has been like hearing the language of which I barely know the alphabet, spoken perfectly. (Letters) did not keep up their correspondence in later years. Both suffered debilitating illnesses in the last year of life and died in the summer of 1941, greatly distressed by the outbreak of World War II. in 1921 was to all outward appearances, in an assured and enviable position. She had been asked by the University of Oxford to give the first of a new series of lectures on religion, and she was the first woman to gain such an honour. She was an authority on her own subject of mysticism and respected for her research and scholarship. Her writing was in demand, and she had an interesting and notable set of friends, devoted readers, a happy marriage and affectionate and loyal parents. At the same time she felt that her foundations were insecure and that her zeal for Reality was resting on a basis that was too fragile. 1939, she was a member of the Anglican Pacifist Fellowship, writing a number of important tracts expressing her anti-war sentiment. converting to Anglicanism, and perhaps overwhelmed by her knowledge of the achievements of the mystics and their perilous heights, her ten-year friendship with Catholic philosopher and writer Baron Friedrich von Hügel turned into one of spiritual direction. Charles Williams wrote in his introduction to her Letters: 'The equal swaying level of devotion and scepticism (related to the church) which is, for some souls, as much the Way as continuous simple faith is to others, was a distress to her...She wanted to be "sure." Writing to Von Hügel of the darkness she struggled with: What ought I to do?...being naturally self-indulgent and at present unfortunately professionally very prosperous and petted, nothing will get done unless I make a Rule. Neither intellectual work nor religion give me any real discipline because I have a strong attachment to both. ..it is useless advising anything people could notice or that would look pious. That is beyond me. In my lucid moments I see only too clearly that the only possible end of this road is complete, unconditional self-consecration, and for this I have not the nerve, the character or the depth. There has been some sort of mistake. My soul is too small for it and yet it is at bottom the only thing that I really want. It feels sometimes as if, whilst still a jumble of conflicting impulses and violent faults I were being pushed from behind towards an edge I dare not jump over."[31] a later letter of 12 July the Baron's practical concerns for signs of strain in Evelyn's spiritual state are expressed. His comments give insight into her struggles: I do not at all like this craving for absolute certainty that this or that experience of yours, is what it seems to yourself. And I am assuredly not going to declare that I am absolutely certain of the final and evidential worth of any of those experiences. They are not articles of faith. .. You are at times tempted to scepticism and so you long to have some, if only one direct personal experience which shall be beyond the reach of all reasonable doubt. But such an escape. ..would ...possibly be a most dangerous one, and would only weaken you, or shrivel you, or puff you up. By all means...believe them, if and when they humble and yet brace you, to be probably from God. But do not build your faith upon them; do not make them an end when they exist only to be a means...I am not sure that God does want a marked preponderance of this or that work or virtue in our life – that would feed still further your natural temperament, already too vehement. (Cropper biography) Underhill continued to struggle to the end, craving certainty that her beatific visions were purposeful, suffering as only a pacifist can from the devastating onslaught of World War II and the Church's powerlessness to affect events, she may well have played a powerful part in the survival of her country through the influence of her words and the impact of her teachings on thousands regarding the power of prayer. the London Blitz of 1940, her health disintegrated further and she died in the following year. She is buried with her husband in the churchyard extension at St John-at-Hampstead in London. than any other person, she was responsible for introducing the forgotten authors of medieval and Catholic spirituality to a largely Protestant audience and the lives of eastern mystics to the English-speaking world. As a frequent guest on radio, her 1936 work The Spiritual Life was especially influential as transcribed from a series of broadcasts given as a sequel to those by Dom Bernard Clements on the subject of prayer. Fellow theologian Charles Williams wrote the introduction to her published Letters in 1943, which reveal much about this prodigious woman. Upon her death, The Times reported that on the subject of theology, she was "unmatched by any of the professional teachers of her day." Underhill is honored on June 15th on the liturgical calendars of several Anglican churches, including those of the Anglican Church of Australia, Anglican Church in Aotearoa, New Zealand and Polynesia, Episcopal Anglican Church of Brazil, Church of England, Episcopal Church in the United States of America, and Anglican Church in North America. The Bar-Lamb's Ballad Book (1902). Online Immanence (1916). Online Theophanies (1916). Online The Grey World (1904). Reprint Kessinger Publishing, 1942: ISBN 0-7661-0158-4. Online The Lost Word (1907). The Column of Dust (1909). Online Religion (non-fiction) The Miracles of Our Lady Saint Mary: Brought Out of Divers Tongues and Newly Set Forth in English (1906) Online Mysticism: A Study of the Nature and Development of Man's Spiritual Consciousness (1911). Twelfth edition published by E. P. Dutton in 1930. Republished by Dover Publications in 2002 (ISBN 978-0-486-42238-1). See also online editions at Christian Classics Ethereal Library and at Wikisource The Path of Eternal Wisdom. A mystical commentary on the Way of the Cross (1912) "Introduction" to her edition of the anonymous The Cloud of Unknowing (c. 1370) from the British Library manuscript [here entitled A Book of Contemplation the which is called the Cloud of Unknowing, in the which a Soul is oned with God] (London: John M. Walkins 1912); reprinted as Cloud of Unknowing (1998) [her "Introduction" at 5–37]; 2007: ISBN 1-60506-228-6; see her text at Google books The Spiral Way. Being a meditation on the fifteen mysteries of the soul's ascent (1912) The Mystic Way. A psychological study of Christian origins (1914). Online Practical Mysticism. A Little Book for Normal People (1914); reprint 1942 (ISBN 0-7661-0141-X); reprinted by Vintage Books, New York 2003 [with Abba (1940)]: ISBN 0-375-72570-9; see text at Wikisource. Ruysbroeck (London: Bell 1915). Online "Introduction" to Songs of Kabir (1915) transl. by Rabindranath Tagore; reprint 1977 Samuel Weiser (ISBN 0-87728-271-4), text at 5–43 The Essentials of Mysticism and other essays (1920); another collection of her essays with the same title 1995, reprint 1999 (ISBN 1-85168-195-7) The Life of the Spirit and the Life of Today (1920). Online The Mystics of the Church (1925) Concerning the Inner Life (1927); reprint 1999 (ISBN 1-85168-194-9) Online Man and the Supernatural. A study in theism (1927) The House of the Soul (1929) The Light of Christ (1932) The Golden Sequence. A fourfold study of the spiritual life (1933) The School of Charity. Meditations on the Christian Creed (1934); reprinted by Longmans, London 1954 [with M.of S. (1938)] Worship (1936) The Spiritual Life (1936); reprint 1999 (ISBN 1-85168-197-3); see also online edition The Mystery of Sacrifice. A study on the liturgy (1938); reprinted by Longmans, London 1954 [with S.of C. (1934)] Abba. A meditation on the Lord's Prayer (1940); reprint 2003 [with Practical Mysticism (1914)] The Letters of Evelyn Underhill (1943), as edited by Charles Williams; reprint Christian Classics 1989: ISBN 0-87061-172-0 Shrines and Cities of France and Italy (1949), as edited by Lucy Menzies Fragments from an inner life. Notebooks of Evelyn Underhill (1993), as edited by Dana Greene The Mysticism of Plotinus (2005) Kessinger offprint, 48 pages. Taken from The Essentials of Mysticism (1920) Fruits of the Spirit (1942) edited by R. L. Roberts; reprint 1982, ISBN 0-8192-1314-4 The letters of Evelyn Underhill (1943) edited with an intro. by Charles Williams Collected Papers of Evelyn Underhill (1946) edited by L. Menzies and introduced by L. Barkway Lent with Evelyn Underhill (1964) edited by G. P. Mellick Belshaw An Anthology of the Love of God. From the writings of Evelyn Underhill (1976) edited by L. Barkway and L. Menzies The Ways of the Spirit (1990) edited by G. A. Brame; reprint 1993, ISBN 0-8245-1232-4 Evelyn Underhill. Modern guide to the ancient quest for the Holy (1988) edited and introduced by D. Greene Evelyn Underhill. Essential writings (2003) edited by E. Griffin Radiance: A Spiritual Memoir (2004) edited by Bernard Bangley, ISBN 1-55725-355-2 London; EVELYN UNDERHILL, THEOLOGIAN AND MYSTIC (15 JUNE 1941); go up alone into the mountains and come back as an ambassador to the world, has ever been the method of humanity's best friends. windows of Christ's Mysteries split the [Light] up into many-coloured loveliness, disclose all of its hidden richness...make its beauty more accessible to us...And within this place we too are bathed in the light transmitted by the windows, a light which is yet the very radiance of Eternity. UnderhillEvelyn Underhill was born in 1875 and grew up in London. friends included Laurence Housman (poet and brother of the poet A E Housman) and Sarah Bernhardt (actress), and Baron Friedrich von Huegel, a writer on theology and mysticism. under his guidance, she embarked on a life of reading, writing, meditation, and prayer. her studies and experience she produced a series of books on contemplative prayer. The list includes the following (I have starred the ones that seem to be most widely read or highly regarded): 1902 The Bar-lamb's Ballad (poetry) 1911 Mysticism ** 1913 The Mystic Way * 1913 Immanence (poetry) 1927 Man and the Supernatural 1936 Worship *** 1938 The Mystery of Sacrifice Underhill (Mrs. Hubert Stuart Moore) that the life of contemplative prayer is not just for monks and nuns, but can be the life of any Christian who is willing to undertake it. also taught that modern psychological theory, far from being a threat to contemplation, can fruitfully be used to enhance it. her later years, she spent a great deal of time as a lecturer and retreat director. She died on June 15, 1941. by James Kiefer Besides the above, several of her older (out of copyright) books are available on Google Books and the Internet Archive.