Feel
Real
真实感
Zhēnshí gǎn
リアルに感じる
Riaru ni kanjiru
ps132
Realis sentiunt
Remember what your leadership endured.
Those more skilled, trained the will to ensure.
A goal had been set with the mind
that an ability might be refined.
You decided that it was what you wanted
if it made you feel like you would be counted.
"I will not return to my home
nor continue to roam.
"I will not let my eyelids close
nor my eyes let sleep dispose
until I make this skill my will
in the energy of gratitude distilled."
Ark of the Covenant
The presence of divine essence
was fruitful in the precious pleasance
beyond the extended luminescence
reaching for the message of heaven
and left in the gladed nescience.
The ark of the convenant
became the law of governance.
The sacrifice of animals
became the animus of annals.
The assembly that preceded the temple
became the template for the vessel.
Animals had been shaped as gods
until faith overcame superhuman odds.
A tribal leader was made a king
to protect his nation's productive ring.
The tribe of Benjamin was chosen first.
Judah rose when Saul by his actions was cursed.
David became the first of the royal dynasty
whose line sought to govern righteously.
Faith in the One replaced the trifles of many.
Essential government stood against the frenzy.
Let us experience the dwelling place
for the Word where the promise is the case.
Let your light shine on your Book
that those may see who care to look.
Let your priests be robed for celebration
that your people may sing with joy and elation.
Do not turn the face of your Anointed
from the mission that has been appointed.
The line of succession is for reform.
Manageability is the sovereign norm.
The fruit of your body is a standard set
in the continuum policy must get.
The covenant of promise must be respected
or the progress sought will be deflected.
The command of law will testify to public benefit.
Youth will learn with words recommended.
Verbal and written speech show thought
for communication that has been taught.
Communication points to policy
for the public in the historic odyssey
Speech is important for instruction
but induction must suffer correction from deduction.
Instruction is aimed at dutiful action
so thought can be reduced for automated satisfaction.
The one who had heard from the gift asked if he had seen all the sons.
He was told that the youngest was keeping the sheep for the other ones.
The beloved was called to present himself to the priest as prophet.
The beauty of duty was seen in the image that his appearance promised
for the monarch's office.
The prophet who heard the call anointed him in the presence of the others.
The beloved was blessed with the spirit of love and courage before his brothers.
The priest as prophet withdrew from the family home
to retreat to a height from which he could roam.
Youth will rejuvenate life in age
as the fountain that befits the sage.
Elders will assimilate new knowledge
to fit patterns defined by accredited college.
Live as children of the light.
Fruit is found in what is good and right.
Take no part in the works of darkness.
Expose them as acts that harm us.
Everything exposed by the light becomes visible.
The visible becomes evident as no longer not seen or invisible.
The new self calls the old to awake from the dead
that Christ may shine as the life that lives for faith instead.
Was being born blind because he or his parents had sinned?
He was born blind so the miracle of healing could be worked in him.
I am the light while I am in the world.
Sight by faith is the standard unfurled
in the wind to whirl.
The man washed in the pool to which he had been sent.
His sight was found in his consent.
Communion celebrates real presence in Church.
It is the essence of the sentence that works in the search
for goodness for the body that works.
The host assumed the real presence of Christ with the tincture of wine.
It became the body and blood of the Word made flesh.
The taste of it was relished. The consumption of divine energy was mine.
The knowledge of his Word in action relieved my distress.
Zion is the lion for life that searches for truth.
Habitation builds protection against strife for you.
'My resting place will be the heart
that has been circumcised as the ark for art.'
Need will be blessed with provision.
The poor will not be divided more with the derision
of the division.
The promise of good faith has become the mission.
Priests will be clothed with the joy of salvation.
The faithful will sing to bless the sovereign nation.
The horn of beloved duty will flourish.
A lamp has been prepared for those anointed with courage.
Our enemies will feel the shame of their blame.
Government will allow industry for product names.
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132 Memento, Domine
Remember, Dominated
1 Lord, remember David,
and all the hardships he endured;
2 How he swore an oath to the Lord
and vowed a vow to the Mighty One of Jacob:
3 "I will not come under the roof of my house,
nor climb up into my bed;
4 I will not allow my eyes to sleep,
nor let my eyelids slumber;
5 Until I find a place for the Lord,
a dwelling for the Mighty One of Jacob."
6 "The ark! We heard it was in Ephratah;
we found it in the fields of Jearim.
7 Let us go to God's dwelling place;
let us fall upon our knees before his footstool."
8 Arise, O Lord, into your resting-place,
you and the ark of your strength.
9 Let your priests be clothed with righteousness;
let your faithful people sing with joy.
10 For your servant David's sake,
do not turn away the face of your Anointed.
11 The Lord has sworn an oath to David;
in truth, he will not break it:
12 "A son, the fruit of your body
will I set upon your throne.
13 If your children keep my covenant
and my testimonies that I shall teach them,
their children will sit upon your throne for evermore."
14 For the Lord has chosen Zion;
he has desired her for his habitation:
15 "This shall be my resting-place for ever;
here will I dwell, for I delight in her.
16 I will surely bless her provisions,
and satisfy her poor with bread.
17 I will clothe her priests with salvation,
and her faithful people will rejoice and sing.
18 There will I make the horn of David flourish;
I have prepared a lamp for my Anointed.
19 As for his enemies, I will clothe them with shame;
but as for him, his crown will shine."
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The host assumed the real presence of Christ with the tincture of wine.
It became the body and blood of the Word made flesh.
Chn. 主人用酒tin假装了基督的真实存在。
Zhǔrén yòng jiǔ tin jiǎzhuāngle jīdū de zhēnshí cúnzài.
它成为了圣言造血的肉身。
Tā chéngwéile shèng yán zàoxiě de ròushēn.
Jpn. ホストはワインのチンキでキリストの真の存在を仮定しました。
Hosuto wa wain no chinki de Kirisuto no shin no sonzai o katei shimashita.
それはみことばの体となり、血は肉となりました。
Sore wa mi kotoba no karada to nari, chi wa niku to narimashita.
Krn. 주인은 포도주의 팅크로 그리스도의 실제 현존을 가정했다.
ju-in-eun podojuui tingkeulo geuliseudoui silje hyeonjon-eul gajeonghaessda.
말씀의 몸과 피가 살이되었습니다.
malsseum-ui momgwa piga sal-idoeeossseubnida.
Ltn. Et exercitum accepit reali praesentia Christi, cum iam imbutus vinum.
Verbum caro factum est corporis et sanguinis Domini.
Itln. L'ospite assunse la vera presenza di Cristo con la tintura del vino.
È diventato il corpo e il sangue della Parola fatti carne.
Spn. El anfitrión asumió la presencia real de Cristo con la tintura del vino.
Se convirtió en el cuerpo y la sangre de la Palabra hecha carne.
Frn. L'hôte a assumé la présence réelle du Christ avec la teinture de vin.
Il est devenu le corps et le sang du Verbe fait chair.
Gmn. Der Wirt nahm die wahre Gegenwart Christi mit der Tinktur des Weins an.
Es wurde der Körper und das Blut des fleischgewordenen Wortes.
Dtch. De gastheer nam de werkelijke aanwezigheid van Christus aan met de tinctuur van wijn.
Het werd het lichaam en bloed van het vleesgemaakte Woord.
Czch. Hostitel převzal skutečnou přítomnost Krista s tinkturou vína.
Stalo se to tělem a krev Slova udělala tělo.
Hng. A házigazda a borkészítéssel feltételezte Krisztus valódi jelenlétét.
Ez lett az Ige testének és vérének testévé.
Trk. Ev sahibi, şarap tentürü ile Mesih'in gerçek varlığını üstlendi.
Sözün bedeni ve kanı eti oldu.
Grk. Ο οικοδεσπότης ανέλαβε την πραγματική παρουσία του Χριστού με το βάμμα του
κρασιού.
O oikodespótis anélave tin pragmatikí parousía tou Christoú me to vámma tou krasioú.
Έγινε το σώμα και το αίμα του Λόγου που έγινε σάρκα.
Égine to sóma kai to aíma tou Lógou pou égine sárka.
Rsn. Хозяин предполагал настоящее присутствие Христа с настойкой вина.
Khozyain predpolagal nastoyashcheye prisutstviye Khrista s nastoykoy vina.
Oно стало телом и кровью Слова, ставшим плотью.
но стало телом и кровью Слова, ставшим плотью.
The host assumed the real presence of Christ with the tincture of wine.
It became the body and blood of the Word made flesh.
The taste of it was relished as the consumption of the energy as mine.
The knowledge of his action relieved my distress.
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Ephratah- fruitful
Jearim- wood
Psalm 132:3-5
Song of Ascents
Psalms 120-134 are known as the Songs of Ascent. Each starts with the superscription Shir Hama'aloth (Song of Ascents).
Four of them (Psalms 122, 124, 131 and 133) are linked in their ascriptions to David. One (127) is ascribed to Solomon. Three of them (Psalms 131, 133 and 134) have only three verses. The longest is psalm 132.
There are two references to the Songs of Ascents in the Mishnah (the oral Torah). These note the correspondence between the 15 songs and the temple's 15 steps between the Israelite's court and the women's court.
The title indicates that these psalms were sung by worshippers as they ascended the road to Jerusalem to attend the three pilgrim festivals.
The ancient Israelites living in the Kingdom of Judah would make a pilgrimage to the Temple in Jerusalem as commanded by the Torah to celebrate Pesach (Passover), Shavuot (Weeks or Pentecost) and Sukkot (Tabernacles, Tents or Booths).
They would participate in festivities and ritual worship in conjunction with the services of the kohanim ("priests").
One view says the Levites first sang the Songs at the dedication of Solomon's temple during the night of the fifteenth of Tishri 959 BCE. Another suggests that they were composed for a celebration after Nehemiah's rebuilding of Jerusalem's walls in 445 BCE.
Others think that individual poems were collected and given the title linking them to pilgrimage after the Babylonian captivity.
Actual pilgrimages were no longer obligatory and stopped taking place on a national scale after the destruction of the second Temple.
Related passages describing the holiday are read from the Torah on the 'bimah' (platform) in synagogue services in contemporary worship.
Many Jews living in or near Jerusalem make an effort to attend prayer services at the Western Wall emulating the ancient pilgrimages in some small fashion.
Samaritans make pilgrimages to Mount Gerizim three times a year to this day.
Psalm 132 has 19 verses. It was recited near the top of the steps.
It recalls the discovery and translation of the Ark of the Covenant as described in 1 Samuel 6 and 2 Samuel 6 in the Tanakh. David is remembered for his dedication to build a place of rest for the presence of the divine essence as represented by the ark.
The Ark of the Covenant holds symbolic meaning in terms of that which is learned about the Torah in the memory of the heart. This is used by some to learn scripture by memorization.
The more significant political meaning is contained in the recognition of the restoration of Israel as a state with respect for Judah as a kingdom.
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1 Samuel 16:12
The Books of Samuel form part of the narrative history of Israel in the Nevi'im or "prophets" section of the Tanakh.
Joshua, Judges, Samuel and Kings constitute a theological history of the Israelites that explain law for Israel under the guidance of the prophets.
It is known as the Deuteronomic history. The second law is concerned with history of the kingdoms of Judah and Israel.
Samuel
Samuel was called from before birth to serve as a propeht. Elkanah was an Ephraimite (1 Sam. 1:1) from the tribe of Levi (1 Chron. 6:16ff.). He was the husband of Hannah and Peninnah. Peninnah was able to have several children while Hannah was childless.
When Hannah went to the Temple to pray for a son, Eli, the high priest, saw her. He thought she was drunk. He approached her and tried to get her to leave. She said that she was not drunk and explained her predicament.
Hannah vowed that if she were to give birth to a son, she would devote him to service with Eli. She went home, bore a son by her husband who was named Samuel.
She followed through on her promise. Hannah dedicated Samuel after he was weaned at Shiloh where Eli was priest.
Samuel lived in the temple at Shiloh with Eli. Eli acted as Samuel's mentor. Then Samuel heard his call.
He was still a young boy when he heard a voice speak in the night. He thought that it was Eli. He awakened the old man to ask what it was he wanted. Eli told him that he had not called.
Samuel heard the voice again. Once more went to Eli and got the same answer. The third time he was told by Eli that it must have been the LORD. When Samuel answered with prayer, he intuited that he eventually would replace Eli.
Eli's family was headed for disaster (3:2-14). When Eli's health and power declined, Samuel was elevated to a position of moral leadership.
The rituals that were centered on the Ark of the Covenant would be properly observed. Samuel became a priest, prophet and the last of the judges.
The Philistine Crisis
The first seven chapters of 1 Samuel described Samuel's career. These chapters also painted a bleak picture of Israel's political and religious situation. It was even more desperate than that portrayed in Judges.
Eli was feeble. His sons were corrupt. The sons were named Hophni and Phineas. It was their idea to take the Ark of the Covenant into battle with the Philistines.
The Philistines defeated the Israelites, killed the two sons and took the Ark of the Covenant.
Eli died upon hearing this news. Israel's loss of its most sacred possession was a terrible blow to national prestige, but its captors receive no benefits. The Philistines were afflicted with a strange plague of tumors which they attributed to the Ark's presence among them.
A 20 year peace ensued following the Ark's return to Israel. Continued Philistine hostility denied the Israelites any real security.
Samuel and Saul
The Philistines and other aggressors pressured the Israelites to doubt their nation's continued existence.
Pragmatic tribal leaders seemed to have decided that with this uncertain future national survival required the political unity that only a king could give. (1 Sam. 8:10-20.)
Samuel warned the people that a monarchy would exploit the people. The confiscation of their best property was predicted as a consequence (1 Sam. 8:10-22).
Samuel invited Saul to eat with him. When the people insisted, Samuel privately anointed Saul from the tribe of Benjamin (1 Sam. 9:14-10:8). Saul prophesied.
When the Ammonites attacked Jabesh-gilead Saul gathered the Israelites to defeat the Ammonites. The people elected him as king at Gilgal.
This was approximately 1020 BCE. Samuel's choice of Saul was logical. He was tall, handsome and brave. He belonged to a tribe so small that his election did not arouse tribal jealousies.
Samuel told the people that they had been delivered from Egypt. They had been given the king for whom they had asked. They were told to fear the LORD and serve him.
Saul's Disfavor
The incidents over which Samuel withdrew his support illustrated the difficulty in the relationship.
When the Philistines had encamped at Michmash, Saul made offerings by himself. It appeared that Samuel would not arrive. He feared that his army would start to desert.
Just as Saul was finishing the ritual Samuel arrived and denounced Saul for usurping the priestly duty (1 Sam. 13:8-15). Samuel told Saul that his kingdom would not last.
Saul spared King Agag after he had defeated Amalek. Samuel told Saul that he had been rejected and executed Agag.
Samuel was moved to anoint a son of Jesse as king. Jesse was from the tribe of Judah.
1 Sam 16:11-13
Samuel said to Jesse, 'Are all your sons here?' He said, 'There remains yet the youngest, but he is keeping the sheep.' Samuel said, 'Send and bring him. We will not sit down until he comes here.'
He was brought to him. He was ruddy, had beautiful eyes and was handsome.
The LORD said, 'Rise and anoint him. This is the one.'
Then Samuel took the horn of oil and anointed him in the presence of his brothers. The spirit of the LORD came mightily upon David from that day forward. Samuel set out and went to Ramah.
Eli- my God; higher power
Ramah- height
Samuel- heard
Jesse- gift
David- beloved
Amalek- who lick
malek- chop off
Agag- high
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The one who had heard from the gift asked if he had seen all the sons.
He was told that the youngest was keeping the sheep for the other ones.
The beloved was called to present himself to the priest as prophet.
The beauty of duty was seen in the promise that his appearance promised
for the monarch's office.
The prophet who heard anointed him in the presence of the others.
The beloved was anointed with the spirit of love and courage before his brothers.
The priest as prophet withdrew from the family home
to retreat to a height from which he could roam.
================
Eph. 5:2
The purpose of the book of Ephesians was to warn the church elders about the teachers that were teaching a false gospel.
The Father was identified as blessed for the blessings that he bestowed on the faithful. The strength of this blessedness was traced back to before the foundation of the world.
The faithful were celebrated as predestined for adoption as children with love by Jesus Christ according to the good pleasure of the divine will.
Redemption was granted through his blood for the forgiveness of sins according to the riches of his grace.
It was trust in Christ that gave access to the dispensation of the fullness of time as the inheritance that was predestined by the purpose of the Father who had worked things for the counsel for his will.
The faithful had heard the gospel of salvation as the word of truth to open the eyes of understanding in the hope of the call to the riches of glory in the inheritance of the saints by the seal of the Holy Spirit.
Christ was raised from the dead and set at the right hand of the Father in power. He was the head of the Church. His body was the fullness of that which fills all that believe in him.
When the faithful had been dead in sin, they were brought to life in Christ. Gentiles were included as fellow citizens of the promise. The community was being built together as a temple.
One Church was formed out of those who had the covenant (Jews) and those who were hopeless (Gentiles). Both were reconciled through the work of the cross.
Salvation was given by grace, not by works. The mystery of Christ was made known through revelation by the Spirit. Wisdom was made known through the Church.
The believer was reborn into the faith by the cleansing of baptism. Circumcision of the flesh was to open the heart to the strength of the promise by the Spirit.
Whereas there was one body, one faith and one baptism by the power of the Spirit, the heart had to remain open to guidance to keep the unity of the faith in the bond of the gift given according to the measure of Christ.
The faithful were called to live a life worthy of the calling received in Christ Jesus. The body was reminded to put off the old self and to put on the new in the likeness of God for the good life in the rightness of faith.
Jesus had not called for rebellion against the crown or the republic. He had not organized the population to take over the government by a popular revolution against the established authority.
He had instructed his disciples to live in accord with the commandments for the benefit of the public in the transformation of the world.
He had discouraged the belief that the law was for the punishment or destruction of those who would believe but had not found their way. This was participation in the redemption of the world by faith in the one God.
Ephesians 5:8-14
Once you were darkness. Now you are light. Live as children of the light. The fruit of the light is found in all that is good, right and true. Try to find what is pleasing to the Lord. Take no part in the unfruitful works of darkness. Expose them instead. It is shameful even to mention what such people do secretly. Everything exposed by the light becomes visible. Everything that becomes visible is evident in the light.
Therefore it says,
'Sleeper awake!
Rise from the dead
and Christ will shine on you.'
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Live as children of the light.
Fruit is found in what is good and right.
Take no part in the works of darkness.
Expose them as acts that harm us.
Everything exposed by the light becomes visible.
The visible becomes evident as no longer not seen or invisible.
The new self calls the old to awake from the dead
that Christ may shine as the life that lives for faith instead.
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The Light of Faith
Jesus had told the Samaritan woman at Jacob's well in Sychar that he was living water in the 4th chapter of the gospel of John. Faith in him would give her a source of eternal life within her.
He told the man paralyzed with impotence at the feast in Jerusalem to pick up his mat and walk on the sabbath in chapter 5.
The Son of man had been given the power to judge the world by the Father. The man should sin no more or a worse fate would fall on him. The Pharisees heard what he had said from the man. They judged him guilty of blasphemy and conspired to have him killed.
He fed 5,000 people with 5 barley loaves and 2 fish that he had blessed with prayer on a mountain side near the Sea of Galilee at the passover feast. The fragments of the barley loaves filled 12 baskets after the people had been fed.
He was seen as a prophet. He withdrew from the disciples and the others to the mountain to avoid being declared king. The disciples set sail on the sea without him. A storm rose.
They saw him walk to them on the sea. They were afraid. He told them to not fear. It was him. They took him in the ship and found themselves at the land to which they had traveled.
People saw that Jesus was no longer where he had been. They got in their boats and traveled to Capernaum to find him.
They addressed him as Rabbi and asked him why he had traveled there. He told them that they sought him not because they had witnessed a miracle, but because they had eaten and were filled.
They should not labor for that which perishes, but for that which endures for everlasting life.
They asked him how they should work the works of God. He told them that they should believe in whom he had sent. They said that there fathers had eaten bread in the wilderness. It was written that he had sent bread from heaven to eat.
Jesus said that it wasn't Moses who gave the bread. It was the Father who gives bread from heaven.
He was the bread of life. Those who turn to him will not hunger. Those who believe in him will not thirst. He came from heaven not to do his own will, but the will of him who had sent him.
Any who eat of the living bread of heaven will live forever. His flesh was the bread that he would give for the life of the world. Whosover would eat his flesh and drink his blood would have eternal life and be raised on the last day.
He taught these things at the synagogue in Capernaum. Many chose not to believe him. They stopped following him from that time. The 12 whom had chosen remained with him, but one of them would betray him.
When the feast of the Tabernacles had arised, he told the brethren to go to Judea to celebrate without him. His time had not yet come. They went as they were told. He followed in secret.
He went into the temple and taught. His listeners marveled at his instruction. He said that it was not his. It came from the one who had sent him.
Moses had given them circumcision to perform on the sabbath that the law should not be broken. Why were they angry that he had healed a man on the sabbath?
The chief priests and Pharisees sent out officers to have him arrested. The officers said that none had spoken like him.
Nicodemus asked if the law judged any without having heard him speak? They told him to search the scriptures. No prophet was predicted to come from Galilee.
Chapter 8 continued the debate with the Pharisees that had been started at the feast of the Tabernacles in the preceding chapter.
He was asked by them on the mount of Olives to judge the woman who had been found guilty of adultery. He challenged any among them to cast the first stone if he could find himself to be without sin.
He described himself as the 'light of the world.' (v.12) He made the well known statement, 'You will know the truth and the truth will set you free.' He claimed to have come from before Abraham. He said 'Before Abraham was, I am.'
John 9:1-7
He saw a man blind from birth as he walked along. His disciples asked him, 'Rabbi, who sinned that he was born blind? Was it this man or his parents?' Jesus answered, 'Neither this man nor his parents sinned. He was born blind so God's works might be revealed in him. We must work the works of him who sent me while it is day. Night is coming when no one can work. I am the light of the world while I am in the world.'
When he had said this, he spat on the ground and made mud with saliva and spread the mud on the man's eyes. He said to him, 'Go, wash in the pool of Siloam' (which means Sent). Then he went and washed. He came back able to see.
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Was being born blind because he or his parents had sinned?
He was born blind so the miracle of healing could be worked in him.
I am the light while I am in the world.
Sight by faith is the standard whirled.
The man washed in the pool to which he had been sent.
His sight was found in his consent.
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Ps.132:7
Let us go to God's dwelling place.
Let us bow our heads to the heart for grace
to lift our prayer to seek his face
Church Tabernacles
James DeKoven was a priest and an educator with the Episcopal Church of America. He used his instruction in Church history to issue a call for ritualism at national conventions.
James DeKoven
d. 3.19.1879 Racine, Wisconsin
James DeKoven was born in Middletown, Connecticut on September 19, 1831.
Middletown is a little south from the middle of the state in Middlesex County on the western bank of the Connecticut River. It is 16 miles (26 kilometers) south of Hartford.
The General Court for the colony had established the town of "Mattabesett" on September 11, 1651.
Map for Middletown, CT
The settlement was renamed Middletown a couple of years later in November of 1653. It was chosen because the site was approximate halfway between Windsor and Saybrook on the Great River.
Life was not easy among the early colonial Puritans. Clearing the land, building homes and tending farms in the rocky soil of New England was a labor-intensive ordeal.
Law was often harsh among the Puritans too. Offenses legally punishable by death in the Connecticut colonies included, "witchcraft, blasphemy, cursing or smiting of parents" and the "incorrigible stubbornness of children."
Middletown became the largest and most prosperous settlement in the state during the 18th century. It was a thriving port with one-third of its citizens involved in merchant and maritime activities by the time of the American Revolution.
Slavery was part of the early economy. African slaves were brought to the town in 1661 from Barbados. Middletown had the third largest African slave population in the state by 1756. There were 218 slaves to 5,446 whites.
Exo. 24:7
Then he took the book of the covenant and read it in the hearing of the people. They said, 'All that the LORD has spoken we will do. We will be obedient.'
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Congregational Churches had replaced the Puritan movement by the Revolutionary War.
Other denominations had set up churches for the parish. Baptist, Methodist and Presbyterian were more common than Episcopalian communities. It was common for a settlement to have more than one denomination.
The town government was supposed to be the leadership for the one parish.
Merchant traders pushed for the clearance of the Saybrook Bar at the mouth of the Connecticut River. They later sought the creation of Middlesex County in 1785.
The name 'Middlesex' was chosen because the intention was to make Middletown the head of a long river port much as London was at the head of its long river port in Middlesex County, England.
The port's decline began in the early 19th century with strained American-British relations. Trade restrictions led to the War of 1812.
The port never recovered but, the city had distinguished itself in the war effort. Middletown's Commodore Thomas Macdonough led American forces to the victory on Lake Champlain in 1814. This ended British hopes for an invasion of New York.
Middletown became a major center for firearms manufacturing during this period. Numerous gun manufacturers in the area supplied the majority of pistols to the United States government during the war.
The center for this business passed to Springfield, Massachusetts, Hartford and New Haven, Connecticut after the war had ended.
1831 saw the establishment of Wesleyan University. This was a Methodist established institution that was to become one of the United States' leading liberal arts centers.
The institution replaced Partridge's American Literary, Scientific and Military Academy. The academy had moved to Norwich, Vermont and later became Norwich University.
The two main buildings for the original campus were built by the people of Middletown with the intent of attracting academic organization to the city.
Middletown established the state's first public high school in 1841. It enrolled all students from age 9 through age 16 who had previously attended district schools at first.
It is not too difficult to imagine that some students were not admitted until their town agreed to establish an elementary school.
James DeKoven was educated at Columbia College in New York City. It was prior to the time of its incorporation as a university.
He was admitted to General Theological Seminary in 1851. He was ordained a deacon in 1854 in Middletown.
He was offered a position as a professor of Church history at Nashotah House, a seminary of the Episcopal Church in Wisconsin.
Wisconsin had been made a territorial possession of the United States in 1783 after the American Revolutionary War, but the British retained control until after the War of 1812.
The economy for the territory shifted from fur trading to mining for lead as an American possession. The prospect of easy mineral wealth drew immigrants from throughout the U.S. and Europe to the lead deposits located at a number of areas in the territory.
Some miners found shelter in the holes they had dug, and earned the nickname "badgers", leading to Wisconsin's identity as the "Badger State".
The influx of white miners prompted tension with the local Native American population. The Winnebago War of 1827 and the Black Hawk War of 1832 culminated in the forced removal of Native Americans from most parts of the state.
Wisconsin Territory was created by an act of the United States Congress on April 20, 1836 after these conflicts. The best prairie groves of the counties surrounding what is now Milwaukee were occupied by farmers from the New England states by the autumn for that year.
The Erie Canal had facilitated the travel of both Yankee settlers and European immigrants to Wisconsin Territory. Yankees from New England and upstate New York seized a dominant position in law and politics. They enacted policies that marginalized the region's earlier Native American and French-Canadian residents.
Yankees also speculated in real estate, plotted towns such as Racine, Beloit, Burlington and Janesville. Schools, civic institutions and Congregationalist churches were established. Germans, Irish, Norwegians and other immigrants also settled in towns and farms across the territory to establish Catholic and Lutheran institutions.
The growing population allowed Wisconsin to gain statehood on May 29, 1848 as the 30th state. The non-Indian population had swollen from 31,000 to 305,000 between 1840 and 1850.
More than a third of residents (110,500) were foreign born. These included 38,000 Germans, 28,000 British immigrants from England, Scotland and Wales and 21,000 Irish. Another third (103,000) were Yankees from New England and western New York state. Only about 63,000 residents in 1850 had been born in Wisconsin.
Nelson Dewey was the first governor of Wisconsin. He oversaw the transition from the territorial to the new state government.
He encouraged the development of the state's infrastructure with the construction of new roads, railroads, canals and harbors. The Fox and Wisconsin Rivers were improved to ship goods for trade.
Dewey was an abolitionist. He was the first of many Wisconsin governors to advocate against the spread of slavery into new states and territories. Politics in early Wisconsin were defined by the greater national debate over slavery. It was to become a leading center for northern abolitionism.
The debate became especially intense in 1854 after Joshua Glover, a runaway slave from Missouri, was captured in Racine. Glover was taken into custody under the Federal Fugitive Slave Law, but a mob of abolitionists stormed the prison where Glover was held and helped him escape to Canada.
Fr. DeKoven accepted the teaching position at Nashotah House in Wisconsin and became rector of the nearby St. John Chrysostom parish in Delafield. It was there that he was ordained as a priest by Bishop Jackson Kemper in 1855.
Nashotah House was from its inception dedicated to an increased emphasis on the real presence of Christ in the Sacrament of the Lord's Supper. This emphasis included the use of ritual practices that recognized and honored that presence.
This met opposition from other Christians who were suspicious (1) of anything that suggested Roman Catholicism, (2) of anything that seemed fancy and pretentious as opposed to the plain, blunt, simplicity that was considered to be an American virtue of the New Testament Church and (3) of anything that varied from the practices they had become used to as children.
The Calvinist influence on Anglican worship had predominated to a large extent prior to the Oxford movement in the United Kingdom. Robes, processions, incense, the liturgical celebration of the sacraments and sermons were viewed as Roman pretensions.
Map of Racine, WI
https://www.cityofracine.org/Source/imgs/map.png
Nashotah House Seminary is near Racine
Fr. DeKoven established a school called St. John's Hall while in Delafield. He became the warden of Racine College in 1859. He continued to be at the center of that school for the rest of his life.
The school was an Episcopal preparatory school and college that operated between 1852 and 1933. The campus was located south of the city along Lake Michigan. It has become a conference center operated by the Community of St. Mary via the DeKoven foundation.
The historic buildings that make up the campus are among the few collegiate neo-Gothic buildings that survive in the Midwest. They are considered part of the East Coast College architectural tradition despite their location.
The campus has remained relatively intact since the period of its construction between 1852 and 1876. The Racine College buildings are largely composed of Cream City brick like many historic buildings in southeastern Wisconsin.
DeKoven became Racine College's most notable warden. He was a major exponent of High Church and Anglo-Catholic views in the Episcopal Church. He was one of the best-known preachers and orators of his day.
DeKoven's work at Racine was directly influenced by the Grammar School and College of Saint James in Maryland. This was in turn was part of the "church school" movement inaugurated by William Augustus Muhlenberg and his proteges in 1828.
When DeKoven began to raise money for new buildings at Racine College, he looked to England for his inspiration. Most of the campus buildings were inspired by the architecture of St. Peter's College, a high-church public school founded at Radley in 1847.
2 Timothy 2:10
I endure everything for the sake of the elect so they may obtain salvation that is in Christ Jesus with eternal glory.
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Fr. DeKoven spoke in support of the cause for ritualism at the National Conventions in 1871 and 1874. He was nominated several times and even elected as a bishop, but was never ordained to the episcopate.
He was nominated or elected as bishop of Massachusetts (1873), Wisconsin (1874), Fond du Lac (1875) and Illinois (1875). He was chosen by the clergy and the laity in the Illinois election, but a majority of the standing committee refused to endorse his election. The reason given by the standing committee was his ‘doctrine on the Holy Eucharist.’
An open letter published in the Milwaukee paper on January 14, 1874 questioned his doctrine regarding the Eucharist. The signers of this letter included three faculty members from Nashotah House.
Matt. 13:47-48
The kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind. When it was full, they drew it ashore, sat down and put the good into baskets, but threw out the bad.
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A collection of nine Episcopal bishops held a meeting in 1876 where they declared Racine College a "Church University for the West and Northwest" with the encouragement of Fr. DeKoven.
They stated that it was the only church college in actual operation between Kenyon College in Ohio and the Pacific Ocean. They agreed to support the college's mission by helping it open grammar schools across the Midwest to carry on its educational philosophy.
Fr. DeKoven turned down offers to serve at some of the nation's largest and wealthiest parish churches. These included Trinity Church in New York City, Church of the Advent in Boston, and St. Mark's Church in Philadelphia.
He died on March 19, 1879 after suffering a fall on the ice. He is buried on the grounds of Racine College which is now known as the DeKoven Center.
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Tincture is recommended as safe for the liturgical celebration of communion during times when epidemic disease is reported.
Tincture is the form of reception where the body (host) is dipped in the blood (wine) and placed on the tongue of the faithful while kneeling at the altar.
Sipping from the cup with the wine blessed by prayer is not offered as an option.
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James DeKoven
S. 詹姆斯·德科文
T. 詹姆斯·德科文
詹 Zhan Jen or zhan 詹 sen verbose Je じぇ- ジェ- Je 제 my
姆 mu ummm 姆 bo wet nurse mu む ム im 임 being
斯 si this 斯 shi this su す ス seu 스 s
德 De goodness 德 toku ethics De で デ De 데 de
科 Ke branch 科 ka course Ko こ- コ- ko 코 nose
文 wen text 文 bun sentence ben べん ベン ben 벤 ben
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Communion celebrates the real presence in Church.
It is the essence of the sentence that works in the search
for goodness that works.
================
Lectionary James DeKoven
wiki J DK
wiki Middletown, Connecticut
DeKoven Archives
Links to Archives
Unspoken - Call It Grace
Music Video
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Public Credit
The correctness of the statement regarding the value of public credit suggests that Cicero repeated what he had heard from someone more credible than himself.
He was too self serving as an official to be credited with an optimal implementation of the precept.
He provided the motive force for the liberal invocation of the war on terror with his breach of due process when he had some rebels executed for treason without a trial when he was consul.
The Serbian president Milosevic was tried for genocide against Muslims in the 'court of public opinion' with media expression.
This set a precedent for the State department with HC and BO. Regime change was forced on nations without term limits for their chief elected officials with air strikes and ISIS.
Charges of sexual assault were leveled against "inactive" Americans under the presumption of sexism or racism under the direction of James Comey in the FBI.
Federalist Paper #7
Text
The seventh of The Federalist Papers was published on November 15, 1787 by Alexander Hamilton under the pseudonym Publius.
He addressed the theme begun in Federalist # 6. The danger of dissension among the states would remain intact without a strong federal government.
He supported his argument by creating a series of hypothetical situations that approximated the situation in which competing interests between the states could lead to war.
The hypotheticals were based on the political condition of the state in which he argued for the union with the US Constitution.
He introduced the idea that the defense of the confederacy as a state of union with the articles of confederation would be strengthened with a better plan for sustenance and development.
The divisions of Europe had been used in the previous paper as an example of how easily neighboring nations could be drawn into war. This paper situated the relevance of the proposal in the context of the current events for the American society of the time.
He noted that there were those who asked what inducements the states would have to go to war if disunited. The question was asked with the air of seeming triumph.
He answered that the same incitements would be in place that had been used by those nations that have gone to war with each other.
Territorial disputes have been found to have been one of the most fertile sources of hostility. It is conceivable that the greatest proportion of conflicts between nations has risen from the motivation to take disputed territory.
This cause would have existed among the disunited states in full force. There were vast tracts of unsettled territory within the boundaries of the United States. There were several unsettled disputes that existed among a number of the states.
The dissolution of the union would have laid the foundation for similar conflicting claims among them. It was well known there had been animated discussions concerning the rights to land which was ungranted prior to the time of the Revolution. These usually went under the name of crown lands.
The states within the limits of whose colonial governments they were comprised had claimed them as their property. Others contended that the rights of the crown had devolved at the union.
The western territory was of particular interest. Contractual possession by crown charters or the submission of Native American proprietors was subjected to the jurisdiction of the king of Great Britain until it was relinquished in the treaty of peace (1783).
Congress sought to appease controversy by prevailing upon the states to make cessions to the Unites States over disputed claims for the benefit of the whole.
The continuation of the union had afforded the decided prospect of an amicable termination of dispute. The states could either settle the disputes without federal mediation or the disputed territory could be ceded to the United States government.
The dismemberment of the confederacy however would have resulted in the revival of the conflicts and added others as well.
A large part of the western territory was by cession, if not by anterior right, the property of the union.
The end of the union would result in states reclaiming the lands as a reversion. Other states would insist on a portion by right of representation.
Their argument would have been that a grant once made, could not be revoked. The justice of participating in territory acquired or secured by the joint efforts of the Confederacy would remain undiminished.
If the states had admitted that each had the right to share common stock, the difficulty of the proper rule of apportionment would have remained unresolved.
Different principles would have been set up by various states for this purpose. They would have affected the divergent interests of the opposing parties. Pacific adjustment would have been unlikely.
The wide field of the western territory presented an ample theater for hostile pretension without an umpire to interpose between the contending parties. It was not difficult to infer from the past that military conflict would act as the arbiter in their differences.
Connecticut and Pennsylvania had a dispute over land in Wyoming. The articles of confederation had obliged the parties to submit the matter to the decision of a federal court.
The court decided in favor of Pennsylvania, but Connecticut indicated dissatisfaction with the determination. Something like an equivalent was obtained through negotiation and management for the loss that she had supposed that she had sustained.
States, like individuals, acquiesce with reluctance to decisions to that are not for their advantage. The court helped the state to decide on negotiation to manage the development of their future interest in accord with Pennsylvania.
There was also a controversy between New York and Vermont. New Hampshire, Massachusetts and Connecticut supported the dismemberment of Green Mountain State.
New Jersey and Rhode Island nurtured a warm zeal for her independence. Maryland entered deeply into the same views after the appearance of a connection between Canada looked beneficial.
These were smaller in size than New York. They viewed the growth of the state's greatness with an unfriendly eye. The same interactions would most likely have been embroiled in an unpropitious destiny if the states were to become disunited.
The competition of commerce would be another source of contention. Those states with less favor in circumstance would desire to escape from the disadvantage of the local situation to share in the advantage of their more fortunate neighbors.
Each separate confederacy would pursue a system of commercial policy peculiar to itself. This would incur distinctions, preferences and exclusions that would cause discontent.
The habit of intercourse on the basis of equal privilege to which the colonists had been accustomed since the earliest settlement of the country would have given a keener edge to those causes of discontent than would have occured independently of the circumstance.
Those things which were in reality the justifiable acts of independent sovereignties consulting a distinct interest would denominate injury. The spirit of enterprise that had characterized the commercial part of America had left no occasion to display itself as unimproved.
It was not probable that the unbridled spirit would pay much respect to those regulations of trade by which particular states might have endeavored to secure exclusive benefit for their own citizens.
Infractions of those regulations on one side and the efforts to prevent or repel them on the other, would lead to outrage or reprisal as the motivation for war.
The opportunity which some states would have had to render others tributary to them by commericial regulation would have only been impatiently rendered by the tributary states.
The relative situation in New York, Connecticut and New Jersey afforded an example. New York laid duties on her imports from the necessity of revenue. A great part of that duty to revenue was paid by the inhabitants of the other two states.
New York was not able or willing to forego that advantage. Her citizens would not consent that a duty paid by them should be remitted in favor of the citizens of her neighbors. It would not have been practicable to distinguish the customers in their own markets if that impediment were not in the way.
Would Connecticut and New Jersey have submit long to be taxed by New York for her exclusive benefit? Should the state have been permitted to remain in the possession of an advantage so odius and oppressive to her neighbors?
Should they have been able to have preserved it against the incumbent weight of Connecticut on the one side and the cooperating pressure of New Jersey on the other?
There would not have been a legally recognized calculation of the public debt for the disunited collection of states without the union. This would have been further cause for collision between the separate states or confederacies.
The apportionment of public debt without agreement and the progressive extinguishment afterward would only have produced ill-humor and animosity. How would it be possible to agree to a rule of apportionment satisfactory to all?
There was scarcely any that could have been proposed wich would be free from objections. These objections would have been exaggerated by the adverse interests of opposing parties.
There were even dissimilar views among the states as to the general principle of discharging the debt.
Some were so unimpressed by the importance of national credit or their citizens had so little interest in the question that there was only indifference, if not repugnance, to the payment of the domestic due at any rate.
The difficulties for a distribution would be magnified by these. Those whose were creditors to the national debt beyond state proportion would call for an 'equitable' provision for resolution. The procrastination of the former would incite the resentments of the latter.
The settlement of a rule would by postponed by real differences of opinion and affected delays in the meantime. Foreign powers would urge for the satisfaction of just demands, the citizens of the states would clamor and the peace of the states would be hazarded to the double contingency of external invasion against internal contention.
Suppose that the difficulties of agreement to a rule had been surmounted and the apportionment were made. There would still be room to suppose that the rule agreed upon would be found to bear harder upon some states than on others in the experiment.
Those who suffered by it would seek mitigation for the burden. The others would by disinclined to a revision to the increase of their own incumbrance.
The refusal to revise the rule would be a plausible pretext to withhold contribution. The non-compliance of these states with engagement would serve as the ground for altercation.
Even if the rule should justify the equality of its principle in practice, delinquencies in payments on the part of some of the states would result from a diversity of other causes.
The real deficiency of resources, the mismanagement of finances, accidental disorders in the management of government and the reluctance to part with money for purposes that have outlived the exigencies which produced them, interfere with the supply of immediate wants.
Delinquencies would produce complaint, recrimination and quarrel from whatever inducement.
There is nothing more likely to disturb the tranquility of natons than their being bound to mutual contributions for any common object that does not yield an equal and coincident benefit.
It is as true as it is trite that there is nothing so easily lent to disagreement as the payment of money.
Laws in violation of private contracts amounted to aggression against the rights of those states whose citizens were injured by them. This was another source of hostility.
The disposition to retaliation was excited in Connecticut in consequence to the enormities perpetuated by the legislature of Rhode Island. It was reasonable to infer that a war of military conflict would chastise such atrocious breaches of moral obligation and social justice.
The probability of incompatible alliances between different confederacies with foreign nations had been presented in preceding papers. The conclusion was drawn that the peace of the whole would be adversely impacted by foreign influence.
This paper argued that the peace of the union would be harmed by domestic contentions as well.
If America were only connected by the feeble tie of a simple league, offensive or defensive alliances would be so jarring that the separate confederacies would gradually become entangled in all the pernicious labyrinths of European politics by the destructive contentions of the parts into which she would be divided that she would likely become prey to the artifices of powers that made themselves the enemies of all.
Aggression in disagreement would be pushed or held as better than functional agreement.
Divide and command would become the motto of every nation that hates or fears the US.
Public Debt
