William Booth — August 20

Europe, The Modern Era (1227-1936)

William-Booth-c1900.jpg

Bible connection

Share in suffering like a good soldier of Christ Jesus. No one serving in the army gets entangled in everyday affairs; the soldier’s aim is to please the enlisting officer. – 2 Timothy 2:3-4

All about William Booth (1878-1912)

William Booth, “The Prophet of the Poor,” was an English Methodist preacher who, along with his wife, Catherine, founded The Salvation Army and became its first General (1878–1912). The Christian Mission he started in 1865 later acquired a quasi-military structure and government and spread to many parts of the world where it is now known for being a major source of humanitarian aid.

After Booth died, 150,000 people filed by his casket, and 40,000 people, including Queen Mary (yes that Queen Mary), attended his funeral. It was a remarkable end for a man born into poverty and who worked in the midst of poverty his whole life.

Booth was born near Nottingham, England. His parents were not religious and lower middle class at best, with little education. His father, “a Grab, a Get,” according to Booth definition, died when he was 14. By that time, William was helping to earn the family income as a pawnbroker’s apprentice.

Sometime during his fifteenth year, Booth was invited by a couple to attend a Wesleyan chapel, where he decided to follow Jesus. He wrote in his diary, “God shall have all there is of William Booth.” Then came another life-changing experience: he heard Charles Finney (see Aug. 16) speak in a Nottingham church. The reaction of the crowd led Booth to see that “soul-saving results may be calculated upon when proper means are used for their accomplishment.” Booth went on to make a lifelong commitment to Finney’s methods.

Booth and a group of friends set out to evangelize the poor. They made nightly open-air speeches, after which they invited people to meetings in homes. Their use of lively songs, short exhortations calling for a decision for Christ, and personal visits to the sick and their converts (whose names and addresses they recorded) anticipated methods Booth would write into Salvation Army Orders and Regulations 30 years later. When he was criticized for using secular tunes to attract crowds, he replied, “Secular music, do you say, belongs to the devil? Does it? Well, if it did I would plunder him for it, for he has no right to a single note of the whole seven.”

Catherine Mumford and William Booth

When his pastor proposed that he prepare for ordained ministry, Booth accepted. The disorganized church to which he was called repelled him. During this period, he met Catherine Mumford. Beginning with their second meeting on Good Friday 1852, they entered one of the most remarkable relationships in Christian history. They married in June of 1855.

By 1861 Booth decided “settled ministry” did not suit him, and he resigned. He and Catherine became itinerant evangelists in Wales, Cornwall, and the Midlands, Britain’s “burned-over” districts. The Booths preached in lantern-lit tents on unused burial grounds, in haylofts, in rooms behind a pigeon shop—anywhere to fulfill his famous words, “Go for souls and go for the worst!”

An invitation for Catherine to preach in London in 1865 led him to accept temporary leadership of a mission in East London. That area in the 1860’s was a crowded, squalid, maze of hovels, 290 people to the acre. It was said that every fifth house was a gin shop, and most of them had special steps to help even the tiniest children reach the counter. After seeing some of East London’s gin palaces, he told Catherine, “I seemed to hear a voice sounding in my ears, ‘Where can you go and find such heathen as these, and where is there so great a need for your labors?’”

Booth soon organized his own East London Christian Mission. In 1878, he energized it by giving it the name “Salvation Army,” with himself as the General. Military trappings were added over the next couple of years. The idea caught the imagination, and within ten years, the Salvation Army was established in the United States, Canada, and Europe as well.

Over the years, he and Catherine created an elaborate social relief system because he believed charity would speed the work of evangelism. In 1890, he published  In Darkest England and the Way Out to explain his social relief scheme; it became a best-seller.

At the time of his death, the Salvation Army had become a family-run Christian empire, with seven of the Booths’ eight children taking leadership positions. Today, following the pattern established by the first general, the Salvation Army marches on with over 25,000 officers in 91 countries.

Quotes:

While women weep, as they do now, I’ll fight; while little children go hungry, I’ll fight; while men go to prison, in and out, in and out, as they do now, I’ll fight—while there is a drunkard left, while there is a poor lost girl upon the streets, where there remains one dark soul without the light of God—I’ll fight! I’ll fight to the very end!

The chief danger that confronts the coming century will be religion without the Holy Ghost, Christianity without Christ, forgiveness without repentance, salvation without regeneration, politics without God, heaven without hell.

God loves with a great love the man whose heart is bursting with a passion for the impossible.

More

Get his story from the Salvation Army. A more detailed bio from UK Wells that highlights the struggles and opposition Booth faced.

Hear William Booth in his own voice

Watch a dramatization of a vision if William Booth. [Try an artistic one with an English accent!]

Joan Kroc’s bequest of McDonald’s money to the Salvation Army changed things.

This video is a 1978 revision of materials discovered in 1953:

What do we do with this?

Booth’s passion caused some major relationship issues and division. At the same time it caused a lot of healing and drew people into relationship with Jesus who would never have gotten there through a more traditional church. Does anything move you, in particular these days? Are you movable? Booth would ask you, “What are you waiting for? Jesus did not hesitate to rescue you.”

Nicholas Black Elk — August 19

North America, This century (1937-2025)
Black Elk teaching a student to pray the Rosary.

Bible Connection

Read Acts 15:5-11

Then some of the believers who belonged to the party of the Pharisees stood up and said, “The Gentiles must be circumcised and required to keep the law of Moses.”

The apostles and elders met to consider this question. After much discussion, Peter got up and addressed them: “Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. He did not discriminate between us and them, for he purified their hearts by faith. Now then, why do you try to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are.”

All about Black Elk (1863-1950)

On this day in 1950, Oglala Lakota medicine man Black Elk (Hehaka Sapa) died. He was 87. He lived, along with his cousin Crazy Horse, during the last days of the U.S. Indian Wars. He participated, at about age 12, in the defeat of Custer at Little Big Horn in 1876. He was wounded during the massacre at Wounded Knee in 1890. Black Elk was part of the first generation of Lakotas to be confined to reservations.

Black Elk (L) and Elk of the Oglala Lakota in London in their grass dance regalia while touring with Buffalo Bill’s Wild West, 1887

Extreme poverty and communal responsibility were factors that led him to both join Buffalo Bill’s Wild West Show in 1886, travel internationally, and to agree to be interviewed for the book for which he is best remembered, the much debated Black Elk Speaks by John Neihardt in 1930. One of the major controversies with the book is the exclusion of Black Elk’s faith in Jesus and mission—as well as the withholding of payment for participation in the work.

As a medicine man, Black Elk had prepared to visit a dying boy in the village, only to encounter a Jesuit priest praying there first. He encountered a power greater than his own, and accepted an invitation to spend time at the mission. He was baptized and took the name Nicholas shortly after. As a Catholic Catechist (an often downplayed aspect of his life), he was widely considered an apostle to the plains Indians. Thousands of people were brought to faith—both Indian and non-native, through his work and famous preaching.

His primary work was with new converts and as an evangelist alongside the priests—when priests were not available his duties included baptizing and burials. His passion for Christ as the Creator and fulfiller of things drove him to vigorous and passionate study. Nick thought that many of the Lakota spiritual traditions had come from God to teach them to live in a good way and that Christ made sense of all of it. Many experts agree that his practice of the Christian faith, life, and mission were well-integrated with his worldview and practice as a Lakota. Others say that when Black Elk provides the details of seven traditional rituals of the Oglala people in John Epes Brown’s, The Sacred Pipe, it shows that the tribal traditions concerning Wakan Tanka (The Great Spirit) were more important to him than his Catholicism.

John Neihardt’s interpretation of Black Elk put into a prayer:

One integration Black Elk accomplished is the change in the symbolism for the sun dance ceremony. Traditionally, it was a time of fasting, prayer, and suffering in order to attain personal power for victory in battle. It has become, and many credit Nicholas Black Elk for this shift, a ceremony of prayer and fasting on behalf of all the people—including enemies. For Black Elk, it was a ceremony to remind the people of the suffering and death of Christ for all of creation.

More

Black Elk: Colonialism and Lakota Catholicism by Damian Costello

Short Article on his life and faith by Pat McNamera

Black Elk, Woke — book review by Ann Neumann that explores meaning and integration.

Bio from Akta Lakota Center.

Bio from the Roman Catholics

“The Truth About Black Elk” by Sam Gill [link]

What do we do with this?

Pray for all people. List the people you consider your enemies first, as you pray. Consider the depth of faith it took for Black Elk to be confined to a reservation prison and reorient the sun dance to intercession.

Consider again how you may benefit from the domination system, or how, in essence, your prayers may be mostly for power in battle, not strength in suffering love.

Black Elk’s faith was “indigenized,” it was enculturated into the ways of the Lakota. He saw how the wisdom of his people also led to faith in Jesus. The famous book about Black Elk’s wisdom left out his integration of traditional wisdom with his faith. Are you living by some wisdom that is not integrated or even at odds with your faith?

Umeko Tsuda — August 16

Asia, The Modern Era (1227-1936)

Bible Connection

“Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.”

He also told them this parable: “Can the blind lead the blind? Will they not both fall into a pit? The student is not above the teacher, but everyone who is fully trained will be like their teacher. — Luke 6:38-40 NIV

All about Umeko Tsuda (1864-1929)

Umeko Tsuda believed all women in Japan should have equal access to higher education and that only education could help improve women’s status in the country.

Tsuda Umeko was a Japanese educator who founded Tsuda University. She was the daughter of Tsuda Sen, an agricultural scientist. At the age of 7, she became Japan’s first female exchange student, traveling to the U.S. on the same ship as the Iwakura Mission, the government’s exploration tour of Western culture.

Umeko was born in 1864 in Edo, present-day Tokyo. Four years later, the collapse of the Tokugawa shogunate gave way to the Meiji period (1868–1912), when a new, young Japan sought to modernize its political, social, economic, cultural, and religious systems. In this era, Christian women came to play an important role in Japanese society.

While in the United States, Tsuda lived with Charles Lanman, the secretary of the Japanese legation, and his wife, Adeline, both of whom were committed Episcopalians. Inspired by their faith, Umeko also embraced Christianity and was baptized.

Bryn Mawr graduation photo

When she turned 18, Tsuda returned to Japan and worked as a children’s tutor there. She soon returned to the United States to pursue an education at Bryn Mawr College, in a Philadelphia suburb, majoring in biology and education. During her second stay stateside, Tsuda became convinced that the only way to improve women’s status in Japan was to give them the same opportunity to enter higher education as men.

“Oh, women have the hardest part of life to bear in more ways than one. … Poor, poor women, how I long to do something to better your position!” she wrote in a letter to Adeline Lanman.

Existing schools for Japanese girls and women aimed only to educate them to be submissive wives, sisters, and daughters at home, whereas education for boys and men was far more comprehensive. Tsuda soon established the American Scholarship for Japanese Women to provide financial aid to women studying in the United States who would return to Japan to lead in developing women’s education. Some of them became influential political and educational leaders in Japan during and after the Meiji period.

Such inequality in educational opportunities was also why she founded Joshi Eigaku Juku, the Women’s Institute for English Studies, in 1900. The Tokyo-based school afforded women equal opportunities to pursue higher education in the liberal arts. After World War II, the Women’s Institute became Tsuda University, which is now one of the most prestigious institutes of higher education for women in Japan. Tsuda also became the first president of the Japanese branch of the World Young Women’s Christian Association (YWCA) in 1905.

For all her accomplishments, Tsuda was not immune to discouragement:

“There is a great work to be done, but the laborers are indeed few. God bless the cause, and bless and keep us all. I wonder if I can ever do any good. … It is tiresome work, and I am not used to it all yet, and I don’t know how to work best for the Master’s cause,” she confessed in another letter to Adeline.

Tsuda’s legacy remains strong today. She was ranked one of the top 20 most prominent Japanese women in a 2019 survey by national magazine Tokyo Weekender, and her face will appear on the ¥5,000 bill starting in 2024.

As Tsuda wrote, “Somehow God seems to be opening the future [in] some way, and he has given me such a strange, wonderful, uncommon-place life, thus far, that it seems as if the future could not be merely useless.”

More

Bio from Japan Society of Boston  [link]

Many interesting, historic pictures here [link]

What do we do with this?

Can you imagine who you would be if your family had sent you to a new country when you were seven years old?

Tsuda might have married an American and settled into a nice, wealthy life in the Philadelphia suburbs. Instead, she went back to Japan and threw herself against the limits of her traditional society. She broke down many barriers. No doubt her faith encouraged her, like Jesus, to give what she had been given for the lives of others.

Charles Finney — August 16

North America, The Modern Era (1227-1936)

Bible connection

Read 1 Thessalonians 5:16-22

Rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus.

Do not quench the Spirit. Do not treat prophecies with contempt but test them all; hold on to what is good, reject every kind of evil.

All about Charles Finney (1792-1875)

One time someone brought a shotgun to one of Charles Finney’s revival meetings, intending to kill him. May you cause that kind of trouble as you defy the powers!

Some people might not think Finney fits into the “cloud of witnesses” that make up our respected spiritual ancestors. He was the “father of modern revivalism.” He was the forerunner of Billy Graham in the sense that he popularized the “altar call” and other tactics many find a bit too coercive or manipulative. But his demands for living a truly Christian life, his determination to get something going, and his presumption that people could live up to their radical calling, is right up our alley. He was also among the first to have women and African Americans participating in his meetings as equals with white men. One story is that the altar call’s original purpose was to come forward to sign petitions to abolish slavery.

The zenith of Finney’s evangelistic career was in the 1830′s during the Second Great Awakening. In Rochester, New York, he preached 98 sermons that caused a ruckus.  Shopkeepers closed their businesses, posting notices urging people to attend Finney’s meetings. Reportedly, the population of the town increased by two-thirds during the revival, and crime dropped by two-thirds over the same period. In 1900 church historian Susan Hayes Ward wrote “The hearer at the time felt that Mr. Finney was talking to him personally rather than preaching before an audience…He did not speak about sinners in the abstract, but he talked to the individual sinners before him.”

In 1832 he began an almost continuous revival in New York City as minister of the Second Free Presbyterian Church, organized especially for him. In the middle of his installation service he became ill with cholera. Others who caught the disease that day died. Finney almost died, as well, and it was months before he could take up his full duties.

From its inception the church embraced Finney’s passionate anti-slavery stance.  Black worshipers were welcomed (albeit in a separated section) –- a policy which, coupled with Finney’s outspoken abolitionist sermons, did not sit well with many outsiders and newspapers.  During the riots of 1833, a mob broke into the church and attacked black members.  On July 8 the Courier and Enquirer spat “Another of those disgraceful negro-outrages &c., occurred last night at that common focus of pollution, Chatham Street Chapel” (Susan Hayes Ward).

In 1834 after further anti-abolitionist riots, Finney moved into the huge Broadway Tabernacle his followers built for him. He stayed there for only a year, leaving to pastor Oberlin Congregational Church in Ohio, and to teach theology at Oberlin College. In 1851, he was appointed president of the college, which gave him a new forum to advocate the social reforms he championed, especially the abolition of slavery. Oberlin College, under his leadership, was the first college to admit woman and black/brown people to be educated with white men.

Finney married evangelism to social reform, New Testament evangelism with Old Testament prophecy, piety with radicalism, and conversion with action. He got people talking and acting. He was not content with them simply receiving or consuming. His commitment to Jesus meant taking care of the poor and the needy, and his deep commitment to social reform was seen in the radicalism of Oberlin College and in his major push to end slavery. Those he inspired continued to take risks in order to relate to each other and change the world.

Finney quotes:

Nothing tends more to cement the hearts of Christians than praying together. Never do they love one another so well as when they witness the outpouring of each other’s hearts in prayer.

No government is lawful or innocent that does not recognize the moral law as the only universal law, and God as the Supreme Lawgiver and Judge, to whom nations in their national capacity, as well as individuals, are amenable.

When there are dissensions, and jealousies, and evil speakings among professors of religion, then there is great need of a revival. These things show that Christians have got far from God, and it is time to think earnestly of a revival.

More

Oberlin College remembers Finney.

Questioning Finney’s legacy: Michael Horton, Christian History, PBS, Johnny Lithell (Sweden).

What do we do with this?

Don’t get yourself shot unless you have to, but how should you stir up enough trouble being a Christian that you arouse opposition? Ever think of doing that? Ever make a plan?

Pray for revival to break out. It would be great if people shut their business down (or turned off the TV) to come meet with Jesus followers and experience the presence of God!

Clare of Assisi — August 11

Europe, Forerunners (33-1226)
Simone Martini 047.jpg
Detail depicting Saint Clare from a fresco (1312–20) by Simone Martini in the Lower basilica of San Francesco, Assisi

Bible connection

Read Philippians 3:17-21

Join together in following my example, brothers and sisters, and just as you have us as a model, keep your eyes on those who live as we do. For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

All about Clare of Assisi (1194-1253)

Clare was one of the first women to follow the example of Francis. Ultimately, she founded the Order of the Poor Ladies, a monastic religious order for women in the Franciscan tradition.  She wrote the Poor Ladies Rule of Life – the first monastic rule known to have been written by a woman. Following her death, the order she founded was renamed in her honor as the Order of Saint Clare, commonly referred to today as the Poor Clares.

The story goes: When Clare was 18, Francis of Assisi came to preach in the church of San Giorgio at Assisi. Inspired by his words, Clare asked Francis to help her in dedicating her life to God, and he vowed to do so. The following year (1211), Clare’s parents chose a wealthy young man for Clare to marry, but she pointedly refused, fleeing soon after for the Porziuncola Chapel, where Francis received her. She took vows dedicating her life to God, and that moment, on March 20, 1212, marked the beginning of the Second Order of St. Francis.

Clare wrote: 

We become what we love and who we love shapes what we become. If we love things, we become a thing. If we love nothing, we become nothing. Imitation is not a literal mimicking of Christ, rather it means becoming the image of the beloved, an image disclosed through transformation. This means we are to become vessels of God´s compassionate love for others.

If we can go with her, we can do some great work in the world!

More

Here is more bio: link

Sayings of Clare with harp background! link

What do we do with this?

Meditate on who or what you practically love.

Don’t give up on being just who you were called to be, even if the powers-that-be try to corral you. Do you know what your heart desires?

Alexander Solzhenitsyn — August 3

Europe, This century (1937-2025)

Bible connection

The God of Israel spoke,
the Rock of Israel said to me:
‘When one rules over people in righteousness,
when he rules in the fear of God,
he is like the light of morning at sunrise
on a cloudless morning,
like the brightness after rain
that brings grass from the earth.’

“If my house were not right with God,
surely he would not have made with me an everlasting covenant,
arranged and secured in every part;
surely he would not bring to fruition my salvation
and grant me my every desire. – 2 Samuel 23:3-5

All about Alexander Solzhenitsyn (1918-2008)

Alexander Solzhenitsyn emerges in the recent history of the church in Russia as a colossus of courage. He was born only months after the secular fundamentalists swept to power in the Bolshevik Revolution. He was brainwashed by a state education system which taught him that religion was the enemy of the people. Like most of his school friends, he became an atheist and joined the Communist Party.

When he served in the Soviet army on the Eastern Front during the Second World War he witnessed cold blooded murder and the raping of women and children as the Red Army took its “revenge” on the Germans. Disillusioned, he committed the indiscretion of criticizing the Soviet leader Josef Stalin and was imprisoned for eight years as a political dissident.

While in prison, he resolved to expose the horrors of the Soviet system. Shortly after his release, during a period of compulsory exile in Kazakhstan, he was diagnosed with a malignant cancer in its advanced stages and was not expected to live. In the face of what appeared to be impending death, he converted to Christianity and was astonished by what he considered to be a miraculous recovery.

In the 1960s Solzhenitsyn published three novels exposing the secularist tyranny of the Soviet Union and received the Nobel Prize for Literature in 1970. Following the publication in 1973 of his seminal work, The Gulag Archipelago, an exposé of the treatment of political dissidents in the Soviet prison system, he was arrested and expelled from the Soviet Union, thereafter living the life of an exile in Switzerland and the United States. He finally returned to Russia in 1994, after the collapse of the Soviet system.

In 1978, Solzhenitsyn caused great controversy when he criticized the secularism and hedonism of the West in his famous commencement address at Harvard University. Condemning the nations of the so-called free West for being morally bankrupt, he urged that it was time “to defend not so much human rights as human obligations.”

He warned the emphasis on rights instead of responsibilities was leading to “the abyss of human decadence” and to the committing of “moral violence against young people, such as motion pictures full of pornography, crime, and horror.” He claimed the root of the modern malaise is the philosophy of “rationalistic humanism or humanistic autonomy,” which declared the “autonomy of man from any higher authority above him.” Such a view “could also be called anthropocentricity, with man seen as the center of all.”

Little could Solzhenitsyn have known when he languished as one of the many millions in the Soviet prison system that he would outlive the Soviet system and, furthermore, that his own courage would play an important part in that system’s collapse.

Quotes:

  • The battleline between good and evil runs through the heart of every [person].
  • Own only what you can always carry with you: know languages, know countries, know people. Let your memory be your travel bag.
  • A man is happy so long as he chooses to be happy and nothing can stop him.
  • A state of war only serves as an excuse for domestic tyranny.
  • Hastiness and superficiality are the psychic diseases of the 20th century, and more than anywhere else this disease is reflected in the press.
  • Violence can only be concealed by a lie, and the lie can only be maintained by violence.
  • Talent is always conscious of its own abundance, and does not object to sharing.
  • In our country the lie has become not just a moral category but a pillar of the State.
  • How can you expect a man who’s warm to understand one who’s cold?

More

Bio from the Solzhenitsyn Center

Great Souls: Aleksandr Solzhenitsyn — video

“Live not by Lies” 1974:

What do we do with this?

The clouds of radical relativism often obscure the light of living Truth. “It can be difficult to discern any silver lining to help us illumine the future with hope. In such gloomy times the example of the martyrs can be encouraging. Those who laid down their lives for Christ and His Church in worse times than ours are beacons of light, dispelling the darkness with their baptism of blood” (Joseph Pearce).

The clouds and the shadows they cast are transient. Evil is nihilistic, which is another way of saying that it is ultimately nothing. It is only a temporary blocking of the light. “Above all shadows rides the Sun,” as the ever-humble Samwise Gamgee reminds his friend in The Lord of the Rings. Even in these dark days, as Solzhenitsyn reminds us, every cloud has a silver lining.

Who is God? Where is your hope? What lie is attempting to shape you? What violence is channeling you? How can you fight? How can we? Answering the questions in our day plants the church.

Flannery O’Connor — August 3

North America, This century (1937-2025)
A snapshot of Flannery O’Connor beside her self-portrait at her Georgia home, 1953.

Bible connection

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our sufferings, knowing that suffering produces endurance,  and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

For while we were still weak, at the right time Christ died for the ungodly. Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. But God proves his love for us in that while we still were sinners Christ died for us. Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation. – Romans 5:1-11

All about Flannery O’Connor (1925-1964)

Mary Flannery O’Connor was an American novelist, short story writer and essayist. She wrote two novels and thirty-two short stories, as well as a number of reviews and commentaries. Many think of her as one of America’s greatest fiction writers. Others add that she was one of the strongest apologists for Christian faith in the 20th century (especially the Roman Catholic branch of the faith). Her small but impressive body of fiction presents the soul’s struggle with what she called the “stinking mad shadow of Jesus.”

O’Connor was the only daughter of a marriage between two of Georgia’s oldest Catholic families. She was born on March 25, 1925 in Savannah, Georgia. She grew up under live oaks and Spanish moss, across the square from the cathedral where she was immersed in ritual, sacraments, and daily mass, all sheltered by the Sisters of Mercy. It was a coherent cosmos of faith. Even when her family moved from Savannah to a Milledgeville, Georgia, dairy farm so isolated that it was reached only “by bus or buzzard,” Flannery’s life centered around God.

After graduating from a nearby women’s college, Flannery went to the renowned Writers’ Workshop at the University of Iowa. Although she claimed that she didn’t know a short story from an ad in the newspaper, she quickly became a sensation. Though Flannery hardly looked the part, the fiction editor of Esquire put her at the red-hot center of his Literary Establishment chart of 1963.

As Flannery’s cultural star was on the rise, she was stricken by lupus, an incurable, debilitating disease that sapped her energy and forced her return to the “very muddy and manurey” farm back in Georgia. Confined there, dependent on her mother’s care, she wrote only as her diminishing strength permitted—for two hours every morning.

Before her death at 39, Flannery predicted that nobody would write her biography, since lives spent between the house and the chicken yard do not make exciting copy. Yet her outsized spiritual dramas enacted on a Southern stage—told through short stories, novels, and many letters—ensure her place among the greatest American writers.

The body of O’Connor’s work resists conventional description. Although many of her narratives begin in a familiar world—on a family vacation or in a doctor’s waiting room, for example—they are not, finally, realistic. Furthermore, although O’Connor’s work was written during a time of great social change in the South, those changes—and the relationships among blacks and whites—were not at the center of her fiction. O’Connor made frequent use of violence and shock tactics. She argued that she wrote for an audience who, for all its Sunday piety, did not share her belief in the fall of humanity and its need for redemption. “To the hard of hearing,” she explained, “[Christian writers] shout, and for the… almost-blind [they] draw large and startling figures.” That thought has become a popular explanation of O’Connor’s intent as a writer.

One cannot get through a Flannery O’Connor story without encountering the strangeness of God. As she said, the greatest dramas involve the salvation or loss of the soul. Her short story “Revelation” startles with its final vision of a field of living fire. The vast hordes of souls rumbling toward heaven, the battalions of freaks and lunatics shouting and clapping and leaping like frogs, are a strange, beautiful sight. And then the words, “In the woods around her the invisible cricket choruses had struck up, but what she heard were the voices of the souls climbing upward into the starry field and shouting hallelujah.”

Flannery lamented that our secular society understands the religious mind less and less, that people who believe vigorously in Christ are wholly odd to most readers. It becomes more and more difficult in America to make belief believable, yet this is what she wanted to do. Flannery insisted that she was not a mystic and did not lead a holy life, yet she unapologetically displayed her faith: a life of continually turning away from egocentricity and toward God.

O’Connor’s letters are full of sin and grace, fall and redemption, and the ultimate reality, God revealed in the Incarnation. She calls for the abandonment of the self: “I measure God by everything I’m not.” She embraces suffering, insisting that before grace can heal “it cuts with the sword Christ said he came to bring.” While many casual believers think that faith is a big electric blanket, she says, of course it is a cross. Her Christian faith is a demanding one.

The word mystery is one of her favorites. She never tosses it around in the way of fuzzy spirituality. Flannery’s mystery is a rich and complex thing; it’s the ground of her spiritual life, and it explains everything. People often strip the cosmos of religious meaning these days. O’Connor aims to return us to mystery, where the unseen ordering of the world speaks of God the Creator. “This is the central Christian mystery,” Flannery says. “Life has, for all its horror, been found by God to be worth dying for.”

In her journal we can find this prayer: “Help me get down under things and find where you are.” This may be the meaning of mystery for Flannery. She once said that fiction is the concrete expression of mystery—mystery that is lived. For O’Connor, mystery is about getting down under things to find where God is, illuminating the divine foundation of all that is, seen and unseen. Elsewhere in the journals there is the yearning, young Flannery, the wavering believer who wrote, “I don’t want to be doomed to mediocrity in my feeling for Christ. I want to feel. I want to love. Take me, dear Lord, and set me in the direction I am to go.”

An early 1964 surgery for a fibroid tumor reactivated O’Connor’s lupus, which had been in remission, and her health worsened during the following months. On August 3, 1964, after several days in a coma, she died in the Baldwin County Hospital. She is buried beside her father in Memory Hill Cemetery in Milledgeville. At the time of her death, the Atlanta Journal observed that O’Connor’s “deep spirituality qualified her to speak with a forcefulness not often matched in American literature.”

More

PBS bio

Flannery O’Connor reads “A Good Man Is Hard to Find”

How Racist was Flannery O’Connor? from the New Yorker.

What do we do with this?

Even stricken with lupus, Flannery O’Connor kept digging down under her normality to get in touch with the mystery occluded by an oppressive secular world. We present these great examples of faith to help us stop and ponder and imitate. So is that the suggestion? Stop and dig down.

Basil, Fool for Christ — August 2

Europe, The Modern Era (1227-1936)
Icon of St. Vasily the Blessed (Bas relief, St. Basil’s Cathedral, Moscow)

Bible connection

For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?

Already you have all you want! Already you have become rich! You have begun to reign—and that without us! How I wish that you really had begun to reign so that we also might reign with you! For it seems to me that God has put us apostles on display at the end of the procession, like those condemned to die in the arena. We have been made a spectacle to the whole universe, to angels as well as to human beings. We are fools for Christ, but you are so wise in Christ! We are weak, but you are strong! You are honored, we are dishonored! To this very hour we go hungry and thirsty, we are in rags, we are brutally treated, we are homeless. We work hard with our own hands. When we are cursed, we bless; when we are persecuted, we endure it; when we are slandered, we answer kindly. We have become the scum of the earth, the garbage of the world—right up to this moment. — 1 Corinthians 4:7-13 NIV

St. Basil’s Cathedral, Moscow, viewed from Red Square

All about Basil, Fool for Christ (1468-1552/1557)

Basil is known as Vasily the Blessed, or Vasily, Fool for Christ, or Vasily, Wonderworker of Moscow, or Blessed Vasily of Moscow, Fool for Christ. He is one of the best known Russian Orthodox saints of the type known as a yurodivy or “holy fool.” He is so well known that one of the most iconic buildings in Moscow, near the Kremlin, was renamed in his honor.

Basil was born into a family of serfs in December 1468 in a village which is now a neighborhood in Moscow. He was apprenticed to a shoemaker and soon showed his unique calling. For instance, when a merchant ordered special boots but could not wait for them to be finished, he told the shoemaker he would get them when he returned the following year. Basil wept and said, “I wish you would cancel the order, since you will never wear them.” When his perplexed master questioned him, he explained that the man would not wear the boots because he as he would soon die. After several days the prediction proved true.

Basil adopted the eccentric lifestyle of other holy men who were known as fools for Christ. The role of “holy fool” is especially honored in the Russian Orthodox Church. Dostoevsky includes characters who are “holy fools,” such as Lizaveta and Sonya (the heroine), in Crime and Punishment. Tolstoy tells about Grisha, the holy fool who came onto his parents’ estate in his memoir. Francis of Assisi is a notable Roman Catholic example of a person who thought being a fool for Christ was his calling. While there is great variety among them, holy fools in every case are ascetic Christians living well outside the borders of ordinary social behavior, including conventional religious behavior. In many countries they might be locked away in asylums or simply ignored until the elements silence them, after which they would be thrown into unmarked graves.

Basil was known for walking through the streets of Moscow barefoot (in the cleaned up version of the story) or naked in the burning summer heat and the harsh winter cold. His actions were often strange. For instance, the story goes, one time he overturned a kalachi (sweetbread) stand, and another time he spilled a jug of kvas (near beer). The angry merchants beat him, but he endured the beatings with joy and he thanked God for them. Then, it was discovered that the kalachi were poorly cooked, and the kvas was badly prepared. Soon, his reputation grew, and people saw him as a holy fool, not just a fool, as a man of God, and a denouncer of wrong.

Basil preached mercy. He helped those who were ashamed to beg, but who were the most in need. He harshly condemned those who did not give alms for love but thought they could use the action to buy God’s blessings on their business. Basil passed by a house in people were drinking and wild and he wept and hugged the corner of the building. When Basil was asked why he answered: “Angels stand in sorrow at the house and are distressed by the sins of the people, but I entreat them with tears to pray to the Lord for the conversion of sinners.”

It is said that Basil could foresee the future. In 1547, he predicted the great fire of Moscow. It is said he extinguished a fire at Novgorod by prayer. Once he reproached Tsar Ivan the Terrible, because during worship he was preoccupied with thoughts of building a palace on the Vorobiev hills. Another time, Basil gave Tsar Ivan some meat during Lent, telling him it did not matter whether or not he fasted from eating meat, because of the murders he had committed.

Basil was so revered by Muscovites that, when he died, his thin body was buried, not in a pauper’s grave on the city’s edge, but next to the newly erected Cathedral of the Protection of the Mother of God. Tsar Ivan himself acted as pallbearer and carried his coffin to the cemetery. From that time people began calling the church St. Basil’s, because to go there meant one would pause to pray at Basil’s grave. Not many years passed before Basil was formally canonized. A chapel built over his grave became an integral part of the great building, adding one more onion dome to the eight already there.

More

History of St. Basil’s Cathedral [Wiki]

“The Way of the Holy Fools” by Jim Forest.

“Jesus the Holy Fool” by Hans Boersma.

Would you like to see the architecture of the iconic church?:

What do we do with this?

Paul sounds a bit irate when his detractors mock his foolishness for Christ. Jesus seems innocent, as if being a fool were normal and being normal were foolish. Basil seems like he can’t help himself because he is just not normal. What is unique about you that the world needs to see? What will it cost you to show it and what difference does it make if it costs you?

Conrad Grebel — August 1

Europe, The Modern Era (1227-1936)
Conrad Grebel imagined by Oliver Wendell Schenk in 1972.

Bible connection

When the high priest and his associates arrived, they called together the Sanhedrin—the full assembly of the elders of Israel—and sent to the jail for the apostles. But on arriving at the jail, the officers did not find them there. So they went back and reported, “We found the jail securely locked, with the guards standing at the doors; but when we opened them, we found no one inside.” On hearing this report, the captain of the temple guard and the chief priests were at a loss, wondering what this might lead to.

Then someone came and said, “Look! The men you put in jail are standing in the temple courts teaching the people.” At that, the captain went with his officers and brought the apostles. They did not use force, because they feared that the people would stone them.

The apostles were brought in and made to appear before the Sanhedrin to be questioned by the high priest. “We gave you strict orders not to teach in this name,” he said. “Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man’s blood.”

Peter and the other apostles replied: “We must obey God rather than human beings!  — Acts 5:22-29

All about Conrad Grebel (1498–1526)

Conrad Grebel acted on his convictions with his twentysomething buddies (and quite a few older relatives) and catalyzed the Swiss Brethren, part of the Radical Reformation, later tagged the Anabaptists.

Grebel was born in Gruningen to Jakob and Dorothea Grebel. The family moved to Zurich when he was around fifteen years old.

Grebel spent six years in three universities but never earned a degree. In Paris he lived a wild life. When his father cut off his funds, he returned to Zurich.

In 1521, he met with a group led by Ulrich Zwingli, leader of the Reformation in Switzerland. The two studied Greek, Hebrew and the Latin Bible together.

His life changed in 1522 when he married a woman below his social class his family  found inappropriate. He later experienced a Christian conversion and underwent a dramatic lifestyle change, becoming an ardent supporter of Zwingli and his church reforms.

The next year differences between Grebel and Zwingli arose. Both men wanted the Catholic Mass to be abolished but when Zurich city councilmen did not favor it, Zwingli relented. Grebel believed the councilmen had no authority over the church and also didn’t think the church had authority over the state.

What he really believed in was the authority of the Bible. The principle that galvanized the new movement was adult baptism. The Bible did not mention infant baptism. But the church and state both used it — the former to control members and the latter to identify citizens. Grebel and his group believed only adults should be baptized on the basis of their profession of faith. On January 17, 1525, Zwingli called for a public debate on the issue. Felix Manz and George Blaurock joined Grebel on the side of believers baptism.

City council members and Zwingli disagreed and ordered Grebel’s group to disband and all unbaptized infants to be baptized. Grebel’s daughter was an infant, but he refused her baptism.

In the Home of Felix Manz’s Mother

Soon Grebel met with the exiled radicals and baptized Blaurock. Then Blaurock baptized Grebel, Manz and others present. Grebel traveled to St. Gall and preached the gospel of repentance and baptism, and more than 500 people responded to his call. This was the beginning of a significant radical outbreak that was soon suppressed.

In October 1525, Grebel was arrested. In prison he wrote a defense of adult baptism; what we know of it is from quotes in a Zwingli pamphlet from 1527. He escaped in March 1526 to continue preaching. A few months later he died of the plague at the age of 28.

His closest friends were martyrs — Manz was drowned in 1527, and Blaurock was burned at the stake in 1529.

Although his ministry was less than four years and his time as an Anabaptist only a year-and-a-half, Grebel’s contributions made him known as “The Father of Anabaptists.”

Quotes

Seek earnestly to preach only God’s word unflinchingly, to establish and defend only divine practices, to esteem as good and right only what can be found in definite clear Scripture, and to reject, hate, and curse all the schemes, words, practices, and opinions of all men, even your own. –– Letter to Thomas Munzter

Moreover, the gospel and its adherents are not to be protected by the sword, nor [should] they [protect] themselves, which as we have heard through our brother is what you believe and maintain. True believing Christians are sheep among wolves, sheep for the slaughter. They must be baptized in anguish and tribulation, persecution, suffering, and death, tried in fire, and must reach the fatherland of eternal rest not by slaying the physical but the spiritual. They use neither worldly sword nor war, since killing has ceased with them entirely, unless indeed we are still under the old law, and even there (as far as we can know) war was only a plague after they had once conquered the Promised Land. No more of this. — Also Letter to Thomas Muntzer

More

“The Face of Conrad Grebel” from the university that bears his name in Waterloo, Ontario [link]

Anabaptist Encyclopedia entry [link]

The story of the first baptisms from Plain Values. 

The Bruderhof have a nice history series:

What do we do with this?

If you are a twentysomething, or newly married with young children, take heart! People have done important things in your exact situation. You might also celebrate the  college students who have disrupted the U.S. response to the Gaza incursion by Israel.

The powers-that-be quickly put the kibosh on radical reform. The Catholic Church did not allow any reform and began hunting down people who didn’t toe the line. But likewise, the more liberal Swiss canton leaders and rulers of the smaller states in Germany also had no taste for giving away their power to the people to make their own decisions, or even to read the Bible for themselves. This is the kind of discouragement you radical readers have experienced first hand. What are you willing to suffer for Jesus and the truth of the Gospel?

Ignatius of Loyola — July 31

Europe, The Modern Era (1227-1936)

Bible connection

You then, my son, be strong in the grace that is in Christ Jesus. And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others. Join with me in suffering, like a good soldier of Christ Jesus. No one serving as a soldier gets entangled in civilian affairs, but rather tries to please his commanding officer. Similarly, anyone who competes as an athlete does not receive the victor’s crown except by competing according to the rules. The hardworking farmer should be the first to receive a share of the crops. Reflect on what I am saying, for the Lord will give you insight into all this. — 2 Timothy 2:1-7

All about Ignatius Loyola (1491-1556)

Ignatius Loyola was born in 1491 as Iñigo Lopez de Loyola, to a noble and wealthy Basque family, one of 13 children. As a young man Ignatius was inflamed by the ideals of courtly love and knighthood and dreamed of doing great deeds. He was sent to the Spanish court to become a page. He embraced court life with enthusiasm, learning weapons, gambling, and courtly love—he was “a man given to the vanities of the world,” he later wrote in his autobiography, “whose chief delight consisted in martial exercises, with a great and vain desire to win renown.”

In 1521, In a battle with the French for the town of Pamplona, Spain, he was hit by a cannon ball the size of a fist. The five-foot-two-inch Iñigo was helped back to Loyola by French soldiers (who admired his courage). He underwent surgeries to reset his right knee and remove a protruding bone. For seven weeks he lay in bed recuperating.

During this time, he began reading spiritual books and accounts of the exploits of Dominic and Francis. In one book by a Cistercian monk, the spiritual life was conceived as one of holy chivalry; the idea fascinated him. During his convalescence he received spiritual visions, so that by the time he recuperated, he had resolved to live a life of austerity to do penance for his sins.

In February 1522, Iñigo left his family and went to Montserrat, a pilgrimage site in northeastern Spain. He spent three days confessing his life sins, then hung his sword and dagger near the statue of the Virgin Mary to symbolize his break with his old life. He donned sack cloth and walked to Manresa, a town 30 miles from Barcelona, where he experienced the decisive months of his career (from March 1522 to mid-February 1523). He lived as a beggar, ate and drank sparingly, scourged himself, and for a time neither trimmed his tangled hair nor cut his nails. He attended Mass daily and spent seven hours a day in prayer, often in a cave outside the town.

While sitting one day by the Cardoner River, “the eyes of his understanding began to open,” he later wrote, referring to himself in the third person, “and, without seeing any vision, he understood and knew many things, as well spiritual things as things of the faith.” At Manresa, he sketched the fundamentals of his little book Spiritual Exercises.

Over the years, Ignatius became expert in the art of spiritual direction. He collected his insights, prayers, and suggestions in his guide for new disciples called the Spiritual Exercises. His 200-page text is one of the most influential books on the spiritual life ever written. With a small group of friends, he founded the Society of Jesus, or the Jesuits. Ignatius conceived the Jesuits as “contemplatives in action.” This also describes the many Christians who have been touched by Ignatian spirituality.

“Act as if everything depended on you; trust as if everything depended on God.”

“Go forth and set the world on fire.”

The quotes above are among the most famous from Ignatius and they sum up the practicality and ambition that he lived out after his commitment to follow Jesus.

Those of us who are Protestants probably haven’t been given much information about Ignatius because he was a strong opponent of the Reformation in the 1500’s and vigorously supported (some would argue blindly) the hierarchy of the Catholic Church at the time. None of us gets everything right and this lasting division of the Church has proven itself to be deeply problematic for centuries. Much is lost if we refuse to listen to one another.

Ignatius became a powerful leader in the Church of his day. His writings have become a wonderful guide to many who seek Jesus. He was a devoted follower who took his early experiences as a soldier prior to his conversion and applied all the good lessons he learned to the work of discipleship.

More

Here is a video biography

Here is a nice spirituality site with extensive biography resources: [link]

Discernment of spirits for young people [link]

Pilgrimage reflections by Rod. [link]

What do we do with this?

Ignatian spirituality is one of the most influential and pervasive outlooks of our age. Here are ten markers of Ignatian spirituality. Consider them. Try them.

1. It begins with a wounded soldier daydreaming on his sickbed.
Ignatian spirituality is rooted in the experiences of Ignatius, whose conversion to a fervent Christian faith began while he was recovering from war wounds. Ignatius gained many insights into the spiritual life in the course of a decades long spiritual journey during which he became expert at helping others deepen their relationship with God. Its basis in personal experience makes Ignatian spirituality an intensely practical spirituality, well suited to laymen and laywomen living active lives in the world.

2. “The world is charged with the grandeur of God.”
This line from a poem by the Jesuit Gerard Manley Hopkins captures a central theme of Ignatian spirituality: its insistence that God is at work everywhere—in work, relationships, culture, the arts, the intellectual life, creation itself. As Ignatius put it, all the things in the world are presented to us “so that we can know God more easily and make a return of love more readily.” Ignatian spirituality places great emphasis on discerning God’s presence in the everyday activities of ordinary life. It sees God as an active God, always at work, inviting us to an ever-deeper walk.

3. It’s about call and response—like the music of a gospel choir.
An Ignatian spiritual life focuses on God at work now. It fosters an active attentiveness to God joined with a prompt responsiveness to God. God calls; we respond. This call-response rhythm of the inner life makes discernment and decision making especially important. Ignatius’s rules for discernment and his astute approach to decision making are well-regarded for their psychological and spiritual wisdom.

4. “The heart has its reasons of which the mind knows nothing.”
Ignatius Loyola’s conversion occurred as he became able to interpret the spiritual meaning of his emotional life. The spirituality he developed places great emphasis on the affective life: the use of imagination in prayer, discernment and interpretation of feelings, cultivation of great desires, and generous service. Ignatian spiritual renewal focuses more on the heart than the intellect. It holds that our choices and decisions are often beyond the merely rational or reasonable. Its goal is an eager, generous, wholehearted offer of oneself to God and to his work.

5. Free at last.
Ignatian spirituality emphasizes interior freedom. To choose rightly, we should strive to be free of personal preferences, superfluous attachments, and preformed opinions. Ignatius counseled radical detachment: “We should not fix our desires on health or sickness, wealth or poverty, success or failure, a long life or a short one.” Our one goal is the freedom to make a wholehearted choice to follow God.

6. “Sum up at night what thou hast done by day.”
The Ignatian mind-set is strongly inclined to reflection and self-scrutiny. The distinctive Ignatian prayer is the Daily Examen, a review of the day’s activities with an eye toward detecting and responding to the presence of God. Three challenging, reflective questions lie at the heart of the Spiritual Exercises, the book Ignatius wrote, to help others deepen their spiritual lives: “What have I done for Christ? What am I doing for Christ? What ought I to do for Christ?”

7. A practical spirituality.
Ignatian spirituality is adaptable. It is an outlook, not a program; a set of attitudes and insights, not rules or a scheme. Ignatius’s first advice to spiritual directors was to adapt the Spiritual Exercises to the needs of the person entering the retreat. At the heart of Ignatian spirituality is a profound humanism. It respects people’s lived experience and honors the vast diversity of God’s work in the world. The Latin phrase cura personalis is often heard in Ignatian circles. It means “care of the person”—attention to people’s individual needs and respect for their unique circumstances and concerns.

8. Don’t do it alone.
Ignatian spirituality places great value on collaboration and teamwork. Ignatian spirituality sees the link between God and man as a relationship—a bond of friendship that develops over time as a human relationship does. Collaboration is built into the very structure of the Spiritual Exercises; they are almost always guided by a spiritual director who helps the retreatant interpret the spiritual content of the retreat experience. Similarly, mission and service in the Ignatian mode is seen not as an individualistic enterprise, but as work done in collaboration with Christ and others.

9. “Contemplatives in action.”
Those formed by Ignatian spirituality are often called “contemplatives in action.” They are reflective people with a rich inner life who are deeply engaged in God’s work in the world. They unite themselves with God by joining God’s active labor to save and heal the world. It’s an active spiritual attitude—a way for everyone to seek and find God in their workplaces, homes, families, and communities.

10. “Men and women for others.”
The early Jesuits often described their work as simply “helping souls.” The great Jesuit leader Pedro Arrupe updated this idea in the twentieth century by calling those formed in Ignatian spirituality “men and women for others.” Both phrases express a deep commitment to social justice and a radical giving of oneself to others. The heart of this service is the radical generosity that Ignatius asked for in his most famous prayer:

Lord, teach me to be generous.
Teach me to serve you as you deserve;
to give and not to count the cost,
to fight and not to heed the wounds,
to toil and not to seek for rest,
to labor and not to ask for reward,
save that of knowing that I do your will.