Respect
the Public
尊重公众
Zūnzhòng gōngzhòng
公衆を尊重する
Kōshū o sonchō suru
ps.133
Quae secum palam
Disgraced fortune in misfortune lies
troubling heaven with proportionate cries.
I am not alone in this outcast state.
All too many bewail this desuetude fate.
Wishing to be more rich in hope
with another's art and another's scope
I am featured as one friendly to beasts
with the most joy contended least.
When I think happily upon you in my state
my spirit rises from the sullen earth to heaven's gate.
My hands gird my belt, my self almost despising.
Heart is felt like the lark song at dawn rising.
When love is remembered it brings me such health
that I scorn to exchange my state for the richest man's wealth.
The clear water gushes
from the underground push
as it springs to light
to sparkle for the delight
of sight in life without plight.
The cool priceless breeze
flows with the water past cypress trees.
The feeling of youth courses with truth
past the grassy banks and the jutting roots.
The dragon fly knits blue
with side long flits that are new
to each moment of movement
with joy and amusement.
Enchantment is as delicious
as the water is capricious.
It gushes past flow
to a lower level of low.
Unchanging youth smiles
for miles among magical aisles
in eternal spring that blooms
to infuse the flowering wind with perfume.
New leaf is in bud.
The earth is graced with mud.
The sum of nought and ought is bought
by that sought with what the kinsman brought.
This was the least that was thought.
Cowardice flew from perch on known hand
to survey the play on the lay of the land.
This was a gesture one could understand.
The youth with brave heart moved according to plan.
Advance in adversity was a challenge to handle.
The key to success was not engaging in prattle.
The brightness of nought fought for standing with care
as running, riding and ruling directed the measure of fare.
Now good standing must keep that place there in the air
with instruction as to how they should hold safety outside of the lair.
The forward position was fortified with grace in space and no lace
until the right was alighted amid ranks to trace the space of the place for grace.
The most loyal heart of the hearth guarded with pleasure
the strength of the tenth as the confessor of treasure.
The brick thought of ought spoke back, raising the wield of the yield.
His anger was resolute in the appeal to reveal the taxed steel to the field.
"Have you read what these people had written?
The admission of administration has skewed our review of the victim.
They wish to give you tribute instead of leers from the contentious kitten.
"Poisonous points from ancient words contend against riot and war in succession.
The crow has not sown decrease in the deceased application.
It has flown on its own to know the estimation of the station for the nation
by calculation. The noble reader must be the leader of cessation.
This prattle about war will do no good in economic battle for station.
"Herald of the brim-men, deliver this again.
Rejoice in the stem of plants for them then.
"Use first names in the smoke of conquest
as the small bird darts through the rain on this test's quest.
Give your people a pleasant report about the content of your best contest.
"Mind must grow stronger and courage more fierce as strength diminishes.
Points and the edges of pledges must reconcile grim war before the image
begins or finishes."
The last quarter of moon shines with a silvery flush
as age lays down his glasses and forgets his graph of other stuff.
Gray haired grandsires look and laugh at their youthful gruffness as fluff
in the rough and tough bluff that often left them with less than enough.
Wise men at their end know that dark is right
when their words fork no sight of lightning's flight.
The last wave bye as frail deeds might have danced bright
while wailing at the moon over the green bay at night.
Wild men caught the grave near death with the sight of blinding light.
Blind eyes blazed with rage as storm clouds faded into the dark height.
Our designs reign even in the rain
when they stand in accord with disdain for excessive pain
in the intelligence of nature's gain.
The prestige of unity in faith is a bargain
that helps to enter the Church pardon.
The Father destined us for adoption
to become children through his Son as our option.
He did this before the foundation of the world
that by the pleasure of his will we might whirl
into the redemption of grace for his glory
that we may remember the story
of Jesus our beloved Christ,
the Son of God most high.
Atonement was made through his blood
for the forgiveness of our trespass in the mud
of life to experience the smooth form of shining love
lavished on us from above.
The mystery of his will is revealed by the Spirit
for those who seek the real presence to dwell in it.
Wisdom and insight are set forth in Christ
as a plan for the fullness of time sufficed
to gather to him in heaven by faith life's sacrifice.
The Son asked not only in behalf of those with him
but on behalf of those who would come to believe with them.
As the Father was in the Son
and the Son in the Father as one,
we are also participants in the love.
The paternal with the maternal leads the fraternal.
The fraternal shows the world to respect the internal
as it shapes beneficial knowledge of the external.
The glory given to the Son by the Father
is passed by the power of the Spirit for faith to author
that we may be as one in the Trinity as they are one in our honor.
Unity by faith is testimony for the world to know
that the Son was sent to show
the love of God bestowed.
It is pleasant when people live
together with respect for life that lives enough to give.
It is like the precious presence of agreement
in a community living in communion in the cement
of reason with the essential essence to our existence lent.
It is like the dew that falls
with the exaltation of an exhaled thrall
from the heights of heaven
to the constructions of our creation in the leaven
of the most treasured and blessed essence of the divine presence.
----------------------------
Psalm 133
A Song of Ascents.
1 How very good and pleasant it is
when kindred live together in unity!
2 It is like the precious oil on the head,
running down upon the beard,
on the beard of Aaron,
running down over the collar of his robes.
3 It is like the dew of Hermon,
which falls on the mountains of Zion.
For there the Lord ordained his blessing,
life for evermore.
-----------------------------
Ephesians 1:5-10
The Father destined us for adoption as his children through Jesus Christ before the foundation of the world to be holy and blameless before him in love according to the good pleasure of his will to the praise of the glorious grace that he freely bestowed on us in the Beloved. We have redemption in him through his blood for the forgiveness of our trespasses according to the riches of the grace that he lavished on us. He has made known to us the mystery of his will with all wisdom and insight in the good pleasure that he set forth in Christ as a plan for the fullness of time to gather all things in heaven and earth up in him.
-----------------------------
The Father destined us for adoption
to become children through his Son as our option.
He did this before the foundation of the world
that by the pleasure of his will we might whirl
into the redemption of grace for his glory
that we may remember the story
of Jesus our beloved Christ,
the Son of God most high.
Atonement was made through his blood
for the forgiveness of our trespass in the mud
of life to experience the smooth form of shining love
lavished on us from above.
The mystery of his will is revealed by the Spirit
for those who seek the real presence to dwell in it.
Wisdom and insight are set forth in Christ
as a plan for the fullness of time sufficed
to gather to him in heaven by faith life's sacrifice.
=================
John 17:20-23
I ask not only on behalf of these, but also on behalf of those who will believe in me through their word that they may all be one. As you, Father, are in me and I am in you, may they also be in us so the world may believe that you have sent me. The glory that you have given me I have given them so they may be as one as we are one in them and you in me that they may become completely united in the world that it may be known that you have sent me and have loved them even as you have loved me.
-----------------------------
The Son asked not only in behalf of those with him
but on behalf of those who would come to believe with them.
As the Father was in the Son
and the Son in the Father as one,
we are also participants in the love.
The paternal with the maternal leads the fraternal.
The fraternal shows the world to respect the internal
as it shapes beneficial knowledge of the external.
The glory given to the Son by the Father
is passed by the power of the Spirit for faith to author
that we may be as one in the Trinity as they are one in our honor.
Unity by faith is testimony for the world to know
that the Son was sent to show
the love of God bestowed.
=================
Unity
William Reed Huntington
b. 9.20.1838 Lowell, Massachusetts
d. 7.26.1909 Nahant, Massachusetts
William Huntington was an American priest and author. His analysis of the Church as an idea helped to define Christian unity as a goal. He wrote a four point articulation of the Anglican identity known as the Quadrilateral.
The Quadrilateral was passed by the Lambeth Conference in Canterbury, England in 1888. The conference is held once every ten years. The passage established the four points as the basis for dialog with other faith communions.
He was a parish priest in Massachusetts for 21 years, then in New York for 26 years. He wrote his books during this time and attended Christian conferences to promote the ideas for organization.
He was born in northern Massachusetts in the first half of the 19th century.
Lowell
Lowell is located near the northern border of Massachusetts. It was the 4th largest city in the state with an estimated population of 111,000 in 2018. It was the 2d largest in the Boston statistical area.
It sits at the confluence of the Merrimack and Concord rivers. Pawtucket Falls is a mile long set of rapids with a total drop in elevation of 32 feet. The falls end where the rivers meet.
The Pawtucket Dam was built at the top of the falls on the Merrimack. The city has a canal system that directs water from the millpond behind the dam for use in the area.
The Merrimack flows from Franklin, New Hampshire in a southerly direction to Lowell. The river turns to the east to run 40 miles (64 km) from the city. It empties in the Atlantic Ocean at Newburyport 32 miles (52 km) north of Boston.
Associates of the Boston Manufacturing Company, Nathan Appleton and Patrick Tracy Jackson, founded the city as a planned center for textiles in the 1820’s. They named the new mill town after their visionary leader, Francis Cabot Lowell. He had died 5 years before the incorporation of the town. The town grew and purchased land from neighboring towns to diversify into an urban center.
Many of the men who composed the labor force for constructing the canals and factories had immigrated from Ireland to escape the Potato Famine on the 1830’s and 1840’s. The millworkers were young single women from the farm families of New England. They were called Mill Girls.
St. Anne’s Episcopal Church was built in Lowell in 1824. It was consecrated by the Rt. Rev. Alexander Griswold in March 1825. It was the first building dedicated to religious worship in the town.
It was also the first church to have been established by a manufacturing company rather than a group of worshipers. It had been approved by a committee of the Merrimack Manufacturing Corporation in 1822.
The baptismal font for the church wasn’t procured until 1852.
William Reed Huntington
William was born in Lowell on September 20, 1838. His father was a physician and surgeon. He served as the mayor for the town a number of times. “Willy” was the youngest sibling of two much older brothers and a sister.
The family attended St. Anne’s. The rector was the high church Dr. Theodore Edson.
Mary Huntington Cooke remembered her brother as companionable and athletic. He was friendly and willing to engage in sports. He kept turtles and rabbits as pets. He developed a taste for fishing at an early age. This he kept through his adult life.
He also entertained an interest in chemistry. He spent his money on simple apparatus for experiments. He constantly engaged in making experiments of various kinds in an attempt to manufacture things.
There were some rough older boys who lived in the neighborhood who used to tease Willy. He was taught by his mother to not fight under any circumstances.
He was sent to military school at Norwich, Vermont due to his small stature. He said that he saw more wickedness there in the country, than in all his time at Cambridge.
He went to Harvard University in 1855 and graduated in 1859. He became an instructor in chemistry from 1859-1860.
He was ordained a priest in 1862. He was rector of All Saints Church, Worcester, Massachusetts, 1862-1883 and rector of Grace Church, New York City, 1883-1909. He was a member of the House of Deputies of the General Convention, 1871-1907.
The Episcopal Church at the time Huntington entered it “inherited an Anglican theological tradition that had been divided into party alignments ever since the seventeenth century. The Americans like their English predecessors fell into a grouping of latitudinarians [or broad church liberals], evangelicals and high-church theologians.”
There were also Anglo-Catholic partisans distinct from the high church theologians by the 1840's. Some high church theologians like John Henry Hopkins sympathized with the Tractarians without joining their ranks. The internal divisions in the Church were reflective of societal rifts in the Christian community.
Huntington was one of the leading advocates of church reunion, not only in his own Episcopal church, but among all the fractures of Christendom, particularly as they found expression in the American context.
He always took a prominent part in public affairs. He was active in the movement for liturgical revisions and was secretary of the Prayer-Book Revisions Committee and editor with Samuel Hart of the Standard Prayer-Book of 1892.
He took part In each of the thirteen General Conventions of the Episcopal Church during his life. These conventions were held every three years. He was a member of the House of Deputies. The conventions also have a House of Bishops.
He was committed to what he called the “principle” of Anglicanism, but he would devote most of his adult life to casting a vision for the “Church of the Reconciliation” in the American context. He had hopes that Anglicanism might be the votive motive for this reunion.
He is known for the formulation of the Chicago-Lambeth quadrilateral. The quadrilateral is an articulation of the four points for unity in Christianity. The four points were formulated in the essay “The Church Idea, An Essay Toward Unity” in 1870. They served as a postulation for Anglican identity and a basis for dialog with the Roman Catholic, Eastern Orthodox and Protestant communions.
The points were presented as a resolution to a conference of bishops in Chicago in 1886. The resolution was passed and presented to the Lambeth conference in 1888. It was modified and passed in the current form.
There should be acceptance of l) the Holy Scriptures as the Word of God; 2) the Nicene Creed as the rule of faith; 3) baptism and the eucharist as the two sacraments ordained by Christ himself and 4) the episcopate as the keystone of governmental unity in the church.
The first three points were modified.
Quadrilateral
The definition for scripture was changed from the “revealed Word of God” to the rule and standard for the faith containing all things necessary for salvation.
The Apostles’ Creed was added to the Nicene Creed in the second point.
The sacraments for Baptism and the “Supper of the Lord” were identified as ordained by “Christ Himself.” The words for institution were retained as a defining element for the Eucharist.
Adaptation is a key element in the fourth point. The local adaptation for the varying needs of the nations and peoples in the administration of the call to God in the unity of the Church is the basis for dialog between church administrations.
This "foursquare" approach became known as the "Quadrilateral." Huntington was the moving force behind its approval by the House of Bishops in Chicago.
The four points first found their way into a resolution of the House of Bishops of the American Episcopal Church meeting in Chicago in 1886. The quadrilateral statement was scaled back in 1888. The fourth point regarding the episcopate was reworded in 1920.
The four points of the Quadrilateral were listed by the Chicago statement as "inherent parts" of the sacred deposit of Christian faith and order "committed by Christ and his Apostles to the Church unto the end of the world, and therefore incapable of compromise or surrender. . . ." The Chicago statement lists the Nicene Creed as the sufficient statement of the Christian faith.
The Chicago statement calls for administration of baptism and the eucharist "with unfailing use of Christ's words of institution and of the elements ordained by Him." The Chicago version expressed the fourth part of the Quadrilateral in terms of the "Historic Episcopate, locally adapted in the methods of its administration to the varying needs of the nations and peoples called of God into the unity of His Church."
Although the Quadrilateral was not enacted by the House of Deputies at the 1886 General Convention, it was incorporated in a general plan referred for study and action by the newly created Joint Commission on Christian Reunion.
The entire General Convention of the Episcopal Church affirmed the Quadrilateral in its Lambeth form in 1895. The Chicago-Lambeth Quadrilateral has continued to serve as the primary Anglican working document and reference point for ecumenical Christian reunion. The Chicago and Lambeth versions of the Quadrilateral are included in the historical documents of the 1979 Book of Common Prayer (pp. 876-878).
The first point concerning what Anglicans call "the sufficiency of Scripture" takes its language directly from Article VI of the Thirty-Nine Articles. This has been foundational to Anglican scriptural exegesis and hermeneutics since the sixteenth century. It has been accepted as written. The second point describes the sine qua non of Catholic faith since antiquity. It has not met with much controversy.
The controversy has centered on those parts of the Communion on the other formulae. The third point has been controversial among some Anglicans as being inappropriately limited. There are Anglo-Catholics who have maintained that the five other sacraments should be included as essential marks of the Church.
The most controversial point has been the fourth. The churches in the Calvinist tradition have not required bishops as part of the ecclesiastical structure. The Calvinist influence on the Church of England has been pronounced since the Civil War when the Puritans took control of Parliament.
The Chicago-Lambeth Quadrilateral has been important to ecumenical dialogue. It had been helpful in consultations between the Anglican and Roman Catholic communions, but the 'sufficiency of scripture' has a strong historical basis for disagreement. The Anglican ecclesiastical provinces and national Lutheran organizations differ on the unstated provision regarding royal supremacy.
Lutherans recognized the right for the princes to choose the religion for the realm. Their statements regarding Christ as the authority hold a prominent place of respect in the leadership of the Church, but don't declare the sovereign as the head for the Church.
The Royal Act of Supremacy was written by parliament to designate the monarch as the protector for the Church. There is a great deal of agreement between the Anglican and Lutheran Church. There is unity in the essential things.
The fourth point of the quadrilateral has proved to be a stumbling block with other Church denominations. The discussion between the Anglican Church of Canada and the United Church of Canada; between the Church of England and the Methodist Church of Great Britain and between the Church of England and other free churches have broken down largely due to the issue of episcopacy.
The Chicago version of the Quadrilateral provides an ecumenical statement of purpose and introduction which states that the Episcopal Church is "ready in the spirit of love and humility to forego all preferences of her own" concerning things of human ordering or choice regarding modes of worship, discipline and traditional customs.
The statement of purpose warns that Christian unity "can be restored only by the return of all Christian communions to the principles of unity exemplified by the undivided Catholic Church during the first days of its existence."
The call for unity does not demand the eradication of the different churches, but it is aimed at reconciliation from schism.
Church and state relations are such that too much unity in Church communication with political organization can result in dictates that contradict the human rights granted by God. When said dictums are applied to civic law through the state, it gives the public the impression that the Church is an instrument of oppression.
Dictatorship is not in accord with human rights. The division in Church administration deters the claim over the highest level of government. The variants in organization have facilitated discrimination in the respective churches however.
Catholics overstate celibacy. Protestants overstate marriage. The Orthodox overstate male leadership in church administration. Racism is evident as a byproduct of charismatic authority in lay leadership.
The call for unity cannot be answered with another form of discrimination. The oppression of rights is not an acceptable byproduct for membership in the body of Christ.
The reconciliation of schism is still advisable as an element in the redemption of the world, but the promotion of cruel punishment in administration conflicts with civil tranquility (peace) as taken with respect for rights as an expression of the will of God.
Huntington also sought greater flexibility and accessibility in the worship of the Episcopal Church. He sought to modernize Prayer Book worship in light of the needs of the American people.
He called for a complete revision of the BCP at the 1874 General Convention. His Materia Ritualis was the working paper of the joint committee on Prayer Book revision prior to the 1883 General Convention.
The Prayer Book revision process ultimately resulted in the 1892 BCP. Huntington also had an important role in the canonical authorization of the order of deaconesses in the Episcopal Church.
He died in Nahant, Massachusetts on July 26, 1909.
William Huntington
S. 威廉亨廷顿
T. 威廉亨廷頓
威 Wei prestige 威 i dignity Wi うぃ ウィ Wil 윌 will
廉 lian inexpensive 廉 ren bargain ri り リ li 리 lee
亨 Heng no trouble 亨 ho pass through a あ ア eom 엄 mum 廷 ting court 廷 tei courts mu む ム Heon 헌 second
顿 dun pause 頓 ton suddenly Han はん ハン ting 팅 ting
chin ちん チン teon 턴 turn
ton とん トン
-----------------------------
The prestige of unity in faith is a bargain
that helps to enter the Church pardon.
=================
The Church of Ireland
Anglican Identity blog
Lambeth Conference
Index
Lectionary WR Huntington
wiki William Reed Huntington
Quadrilateral
Memories of WRH
WRH history
ECUSA Huntington
No comments:
Post a Comment