Endnotes

Endnotes

CHAPTER 1

^1.I am well aware of the various “quests for the historical Jesus” — especially the three rounds of “quest” studies that have gone on in the twentieth century. These studies are clearly uneven: some reflect serious scholarship, others reflect philosophical presuppositions that are firmly anti-Christian, and still others merely reflect deep longings for notoriety. Still, 1 am glad for any light that these studies can shed on the history and sociology of first-century Judaism and on how the four Gospels came to be written. For the most part, however, I find that these “quest” studies ignore the issue that the Gospel writers themselves viewed as central — namely, our living as Jesus himself lived.

^2.For an elaboration of this line of thinking see Donald B. Kraybill’s The Upside-Down Kingdom (Scottdale, PA: Herald, 1978), especially chaps. 2-4.

^3.The concept of the Hebrew Year of Jubilee is found in Leviticus 25. To understand the theological and exegetical background for the conviction that Jesus was proclaiming the inauguration of a perpetual Jubilee, I turn you to two sources: André Trocmé, Jesus and the Nonviolent Revolution (Scottdale, PA: Herald, 1973), and John Howard Yoder, The Politics of Jesus (Grand Rapids, Ml Eerdmans, 1972).

^4.See Ephesians 2:8-10. There is an entire theology of the cross behind this — a theology of redemption and justification and reconciliation. But that theology comes after the Christ event. I am seeking here to describe Jesus’ own proclamation of the good news of the gospel.

CHAPTER 2

^1.Athanasius, The Life of Antony and The Letter to Marcellinus, in The Classics of Western Spirituality, trans, and intro. Robert C. Gregg (New York: Paulist, 1980), p. 33. Whenever the name “Antony” is used in the text I have substituted the Latin spelling “Antonius” in the hopes of keeping you, the reader, guessing a bit as to who I am writing about. Of course, if you have checked these endnotes, you already know, and the ruse is up!

^2.Athanasius, The Life of Antony, pp. 33-35.

^3.Athanasius, The Life of Antony, pp. 37-39.

^4.Other disciplines engaged in — sleeping on the ground, rough clothing, etc. — involved excesses unnecessary for the task of training in righteousness.

^5.Athanasius, The Life of Antony, p. 81.

^6.Athanasius, The Life of Antony, pp. 80-81.

^7.Athanasius, The Life of Antony, p. 66.

^8.Athanasius, The Life of Antony, pp. 66, 89.

^9.Athanasius, The Life of Antony, p. 77.

^10.Athanasius, The Life of Antony, p. 74.

^11.Athanasius, The Life of Antony, p. 73.

^12.Athanasius, The Life of Antony, pp. 83-84.

^13.Athanasius, The Life of Antony, pp. 84-89.

^14.Athanasius, The Life of Antony, p. 64.

^15.Athanasius, The Life of Antony, p. 94.

^16.Everett F. Harrison, Jesus and His Contemporaries (Grand Rapids, MI: Baker, 1949), p. 242.

^17.I am well aware of the scholarly debates over the authorship of the Gospel of John, the Epistles that bear his name, and the book of Revelation. These are important issues in other contexts. Here, however, our only concern is to illustrate the contemplative life as a model for our living. In doing so I am following the record of church tradition that the Apostle John is the author of each of these writings.

^18.A.H.N. Green-Armytage, John Who Saw: A Layman’s Essay on the Authorship of the Fourth Gospel (London: Faber & Faber, 1952), p. 45.

^19.Green-Armytage, John Who Saw, p. 47.

^20.There are large and complicated debates over the identification of “the disciple whom Jesus loved.” For the sake of this study I am following the view secured in church history by Irenaeus and others who identified this person as the Apostle John. If you want to look at alternative positions, I recommend three books: The Beloved Disciple: Whose Witness Validates the Gospel of John? by James H. Charlesworth (Valley Forge, PA: Trinity, 1995); The Beloved Disciple: His Name, His Story, His Thought, by Vernard Eller (Grand Rapids, MI: Eerdmans, 1987); and The Secret Identity of the Beloved Disciple, by Joseph A. Grassi (New York: Paulist, 1992). The book that in my opinion gives the best overall discussion of the Johannine issue is John, the Son of Zebedee: The Life of a Legend, by R. Alan Culpepper (Columbia, SC: University of South Carolina Press, 1994).

The contemporary wonderings about whether these passages might be referring to a homosexual relationship are a commentary on modem culture, not on the biblical passages.

^21.We can reasonably assume, from the two Greek words used in verses 23 and 25, that John bolted upright when Jesus announced that someone would betray him. In verse 23 the disciple “was reclining” on Jesus breast. Verse 25 reads literally, “falling back” on Jesus breast, which gives the clear impression that he had risen. We can further assume that John said nothing of what he had learned about Judas from the fact that the other disciples were left guessing as to why Judas left the room (John 13:27-30).

^22.Harrison, Jesus and His Contemporaries, p. 249.

^23.I am developing only one of the many themes in John’s writings. All of the themes in his writings are multilayered, which helps explain why he has been called John the Theologian. The three most prominent themes in John could be gathered around the key words light, life, and love.

^24.John also had other reasons for insisting on the confession “Jesus Christ has come in the flesh.” Most specifically, he was concerned about the teachings of Gnosticism (with its dualism of spirit and flesh), which had already made inroads into the early Christian communities.

^25.A. T. Robertson, Epochs in the Life of the Apostle John (New York: Revell, 1935), p. 21. Irenaeus expressly states that John spent his later years in Ephesus. This Irenaeus tradition is followed by Apollonius, Polycrates, Clement of Alexandria, Origen, Tertullian, Eusebius, and Jerome.

^26.Jerome, Commentary on Galatians, 6.10 (J. Migne, Patroligia latina 26:462), trans. E. Glenn Hinson, as cited in Culpepper, John, the Son of Zebedee, p. 165, Jerome is the source of this story, though he obviously received it from others. The famous text reads: “The blessed evangelist John, when he delayed at Ephesus up to the highest old age and could scarcely be carried to church in the hands of disciples and was not able to put together a statement of several words, used to offer in different sayings nothing but: ‘Little children, love one another.’ At last the disciples and brethren who were present, tired of the fact that they always heard the same thing, said, Teacher, why do you always say this?’ John made a worthy response: ‘Because it was the Lord’s precept, and if it alone is done, it is enough.’”

^27.Karen A. Norton, Frank C. Laubach: One Burning Heart: A Biography of Frank C. Laubach (Syracuse NY: Laubach Literacy International, 1990), p. 11.

^28.Frank C. Laubach, Thirty Years with the Silent Billion: Adventuring in Literacy (Old Tappan, NJ: Revell, 1960), pp. 26-28.

^29.Frank C. Laubach, Letters by a Modern Mystic (Syracuse, NY: New Readers Press, 1979), pp. 23-24.

^30.Laubach, letters by a Modern Mystic, p. 38.

^31.Laubach, Letters by a Modern Mystic, p. 25.

^32.Laubach, Letters by a Modem Mystic, pp. 18-19.

^33.Frank C. Laubach, Learning the Vocabulary of God: A Spiritual Diary (Nashville, TN: The Upper Room, 1956), p. 5.

^34.Laubach, Learning the Vocabulary of God, pp. 22-23.

^35.Laubach, Learning the Vocabulary of God, p. 20.

^36.Laubach, Learning the Vocabulary of God, p. 36.

^37.Laubach, Learning the Vocabulary of God, p. 47.

^38.Laubach, learning the Vocabulary of God, p. 62.

^39.Laubach, learning the Vocabulary of God, p. 62.

^40.Norton, Frank C. Laubach, p. 15.

^41.Laubach, Thirty Years with the Silent Billion, pp. 195-200.

^42.Laubach, Learning the Vocabulary of God, p. 9.

^43.These phrases are taken from many sources, including John of the Cross, Blaise Pascal, and Richard Rolle.

^44.The Life: The Collected Works of St. Teresa, vol. 1, trans. Kieran Kavanaugh and Otilio Rodriquez (Washington, DC: ICS Publications, 1976), chap. 8, no. 5, p. 67, as cited in Thomas Dubay, Fire Within: St. Teresa of Avila, St. John of the Cross, and the Gospel — On Prayer (San Francisco: Ignatius, 1989), p. 58.

^45.Those who have read the great masters of contemplative prayer will recognize that I am describing in my own way the ancient triad of illumination, purgation, and union. Some of the items in this list were suggested to me by Thomas Dubay in his book Fire Within. This book is a good resource for a full discussion of these matters, especially his chapter entitled “What is Contemplation?”

^46.As quoted in Dubay, Fire Within, p. 61.

^47.As quoted in Dubay, Fire Within, p. 62.

^48.As quoted in Dubay, Fire Within, p. 62.

^49.Thomas Merton: Spiritual Master, ed. Lawrence Cunningham (New York: Paulist, 1992), p. 426.

^50.Sing Joyfully (Carol Stream, IL: Tabernacle Publishing, 1989), no. 409.

^51.The Art of Prayer, comp. Igumen Chariton of Valamo, trans. E. Kadloubovsky and E. M. Palmer (London: Faber & Faber, 1966), p. 51, as cited in The Lord of the Journey: A Reader in Christian Spirituality, ed. and comp. Roger Pooley and Philip Seddon (San Francisco: Collins Liturgical, 1986), p. 225.

^52.Brother Lawrence, The Practice of the Presence of God, trans. E. M. Blaiklock (London: Hodder & Stoughton), p. 44.

^53.I am not referring here to the monastic vocations, for in them the monks and nuns are often more redemptively engaged in the world than many of us. No, I am dealing rather with the notion that says, for example, that praying about sexism absolves me from dealing with the specific issues of gender discrimination at the office.

^54.The phrase “consuming asceticism” is Dallas Willard’s, and this issue is discussed at length in his book The Spirit of the Disciplines (San Francisco: Harper & Row, 1988). See especially his chapter “History and Meaning of the Disciplines.”

^55.Will Durant, The Age of Faith, vol. IV of The Story of Civilization: A History of Medieval Civilization from Constantine to Dante — A.D. 325-1300 (New York: Simon & Schuster, 1950), p. 60.

^56.Willard, The Spirit of the Disciplines, pp. 142-143.

^57.Thomas Vincent, The Shorter Catechism of the Westminster Assembly Explained and Proved from Scripture (Aylesbury, UK: The Banner of Truth Trust, 1980), p. 1.

^58.“The Inner Experience,” Cistercian Studies 19 (1984), p. 145f, as cited by M. Basil Pennington, “The Call to Contemplation,” Weavings (May/June 1996), p. 34.

CHAPTER 3

^1.Charles Edward White, “Phoebe Palmer and the Development of Pentecostal Pneumatology,” Wesleyan Theological Journal (23:1987), pp. 198-212.

^2.Phoebe Palmer: Selected Writings, ed. Thomas C. Oden (New York: Paulist, 1988), p. 99

^3.Phoebe Palmer: Selected Writings, pp. 99-100.

^4.John Wesley, A Plain Account of Christian Perfection (London: Epworth, 1952), p. 52.

^5.Charles Edward White, The Beauty of Holiness: Phoebe Palmer as Theologian, Revivalist, Feminist, and Humanitarian (Grand Rapids, MI: Zondervan, 1986), p. 15.

^6.Phoebe Palmer: Selected Writings, p. 115.

^7.In this teaching Phoebe amended Wesley’s theology regarding the “witness of the Spirit.” Wesley had stressed this as a subjective experience of an inner witness of the Spirit. Phoebe objectified the witness of the Spirit, teaching that assurance of “entire sanctification” derived from the objective word of Scripture, and that seeking a subjective inner witness of the Spirit was to question God and thus dishonor him. Her concern was a practical one: she did not want believers to suffer needlessly, waiting — as she had — for signs of assurance that were unnecessary.

^8.Melvin E. Dieter, “The Development of Nineteenth Century Holiness: The Historical Milieu,” Wesleyan Theological Journal (20:1985), pp. 61-77.

^9.It is generally recognized that the modern Pentecostal doctrine of the Holy Spirit has its roots in the thought of John Wesley. Many have credited Charles Finney and his friends at Oberlin College with the shifts in Wesley’s teaching that facilitated the emergence of Pentecostal pneumatology. However, essential elements of the Pentecostal teaching are missing in Finney’s formulations: in particular, the strong emphasis on power, the initiatory nature of sanctification, and the simple three-step process for attaining sanctification. This has led recent scholarship to turn to the work and writings of Phoebe Palmer (who stressed all three elements) to explain the transition from Wesleyan to Pentecostal pneumatology.

^10.The Promise of the Father is the first extensive defense of women testifying publicly in the church. It has been recognized as the prototypical exegetical-historical defense of women in ministry. In order to extend the message of this book, Phoebe later edited it down into a slender booklet entitled Tongue of Fire on the Daughters of the lard. The entire text of that work can be found in Phoebe Palmer: Selected Writings, pp. 31-56.

^11.Phoebe Palmer: Selected Writings, p. 42.

^12.White, The Beauty of Holiness, pp. 67-90.

^13.Phoebe Palmer: Selected Writings, pp. 1-2.

^14.The meaning of “brothers of Jesus” is disputed. There are three major interpretations: (1) The word means “cousins.” This position was championed by Jerome and is the officially recognized view of the Roman Catholic Church. (2) The four “brothers” were children of Joseph by a former wife. This is the explanation held by the Greek Orthodox Church and certain Protestant groups. (3) “Brothers” refers to Joseph and Mary’s four boys born after the birth of Jesus. James, Joses, Judas, and Simon are named, while the “sisters” remain unnamed (Mark 6:3, Matt. 13:55). This is the majority interpretation among Protestants and the position I am taking here.

The question of the authorship of the New Testament book of James is also hotly debated. Dr. James B. Adamson, in James: The Man and His Message (Grand Rapids, MI: Eerdmans, 1989), reviews all the relevant data in a scholarly and quite readable manner. His arguments are, for me, quite convincing, and he concludes that “James the Just,” the leader of the Jerusalem church, was indeed the author of the Epistle that bears his name. For alternate interpretations see W. G. Kümmel, Introduction to the New Testament, trans. Howard Clark Kee (Nashville, TN: Abingdon, 1975), and A. H. McNeile, Introduction to the Study of the New Testament (Oxford: Clarendon, 1953).

^15.Eusebius, Ecclesiastical History, vol. 1, trans. Kirsopp Lake, the Loeb Classical Library (Cambridge, MA: Harvard University Press, 1965), p. 171 (II.23.3-9). See also Kent Hughes, James: Faith that Works (Wheaton, IL: Crossway, 1991), p. 16.

^16.The conspiracy group of which Bonhoeffer was a part had made two earlier assassination attempts on Hitler. On 13 March 1943 a bomb was planted on Hider’s plane, but the fuse failed to ignite. Then on 21 March 1943 one of the conspirators armed himself with a bomb and attempted to get close enough to Hitler, who was scheduled for a thirty-minute walkthrough of a war museum, to detonate the Führer as well as himself. But Hitler was uninterested in the museum and rushed through in ten minutes, leaving before the armed conspirator could get near him. Interestingly, Bonhoeffer’s arrest came not from the assassination attempts (which had remained undetected), but from a daring and successful initiative to smuggle a small group of Jews out of Germany.

^17.Translated from Widerstand und Ergebung, pp. 403-4, as cited in A Testament to Freedom: The Essential Writings of Dietrich Bonhoeffer, ed. Geffrey B. Kelly and F. Burton Nelson (San Francisco: HarperSanFrancisco, 1990), pp. 542-43.

^18.Dietrich Bonhoeffer, Gesammelte Schriften, I, 2nd ed. (Munich: Kaiser Verlag, 1958-74), as cited in A Testament to Freedom, p. 25.

^19.Dietrich Bonhoeffer, The Cost of Discipleship, trans. R. H. Fuller (New York: Macmillan, 1963), p. 47.

^20.Dietrich Bonhoeffer, Letters and Papers from Prison (London: Collins/Fontana, 1953), p. 173.

^21.Dietrich Bonhoeffer, Letters and Papers from Prison, enlarged ed., ed. Eberhard Bethge, trans. R. H. Fuller, John Bowden, et al. (New York: Macmillan, 1971), pp. 361-62.

^22.Bonhoeffer, Letters and Papers from Prison, p. 11.

^23.A Testament to Freedom, p. xi.

^24.Albrecht Schoenherr, “Dietrich Bonhoeffer: The Message of a Life,” Christian Century (27 Nov. 1985), p. 1091.

^25.Eberhard Bethge, Dietrich Bonhoeffer: Man of Vision, Man of Courage, ed. Edwin H. Robertson, trans. Eric Mosbacher et al. (New York: Harper & Row, 1970), p. 164.

^26.Dietrich Bonhoeffer, Christ the Center, trans. Edwin H. Robertson (New York: Harper & Row, 1960), pp. 62-65.

^27.Bonhoeffer, Christ the Center, pp. 35-36.

^28.More recently some scholars have called into question certain aspects of Bonhoeffer’s Christology. Those wanting to explore this issue further might consider Richard Weikart’s book The Myth of Bonhoeffer: Is His Theology Evangelical? (Bethesda, MD: International Scholars, 1997) and Bruce Demarest’s essay “Devotion, Doctrine, and Duty in Dietrich Bonhoeffer” (Bibliotheca Sacra [Oct.-Dec. 1991)).

^29.Dietrich Bonhoeffer, Gesammelte Schriften, III, 2nd ed. (Munich: Kaiser Verlag, 1965-69), pp. 24f, as cited in Bethge, Dietrich Bonhoeffer, p. 155.

^30.Bonhoeffer, The Cost of Discipleship, pp. 45, 47.

^31.Bonhoeffer, The Cost of Discipleship, p. 47.

^32.Bethge, Dietrich Bonhoeffer, p. 360.

^33.Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 275-76.

^34.In Bonhoeffer’s speech at an ecumenical conference in Fano, Italy, in 1934 he rejected all human means of security and called for a Christian council of all churches to reject war. Even so, he was drawn into the resistance movement. One of his students, Albrecht Schoenherr, said that Bonhoeffer explained his participation in the resistance by this analogy: “If a drunken driver drives into a crowd, what is the task of the Christian and the church? To run along behind to bury the dead and bind up the wounded? Or isn’t it, if possible, to get the driver out of the driver’s seat” (“Dietrich Bonhoeffer,” Christian Century, p. 1092).

^35.Bethge, Dietrich Bonhoeffer, p. 154.

^36.Bonhoeffer, Gesammelte Schriften, III, p. 25, as cited in Bethge, Dietrich Bonhoeffer, p. 380.

^37.By formation Bonhoeffer meant a total identity with Christ. He felt keenly that the Church in his day had become triumphalist and avoided the scandal of Christ’s humiliation (Bonhoeffer, The Cost of Discipleship, p. 341). Also see Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 285-87; Bonhoeffer, The Cost of Discipleship, pp. 340-42; and Dietrich Bonhoeffer, Ethics, trans. Neville Horton Smith, rearranged ed. (New York: Macmillan, 1965), pp. 81-83.

^38.The Way to Freedom: Letters, Lectures, and Notes, 1935-1939: The Collected Works of Dietrich Bonhoeffer, vol. II, ed. Edwin H. Robertson, trans. Edwin H. Robertson and John Bowden (New York: Harper & Row, 1966), p. 246.

^39.Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 217-18. The German title of Letters and Papers from Prison is Widerstand und Ergebung (“Resistance and Submission”).

^40.Bonhoeffer felt that this book was his major contribution to theology. At one point he wrote, “I sometimes feel as if my life were more or less over, and as if all I had to do now were to finish my Ethics” (Bonhoeffer, Letters and Papers from Prison, enlarged ed., p. 163). He now had to write on the run, as it were, as the Nazi suspicions of him were growing. Bonhoeffer was not able to finish this work, though enough was done that others were able to complete it. And in one sense — through his life and death — he did indeed finish it.

^41.Bonhoeffer, Ethics, p. 90.

^42.Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 13-17. In fairness it should be noted that right at this point some have accused Bonhoeffer of advocating a situationalism lacking in timeless ethical norms.

^43.Bonhoeffer, Ethics, pp. 110-19.

^44.At this point in the talk Bonhoeffer was cut off the air in what may have been the Third Reich’s first governmental action against free speech. Concerned that the talk might be distorted into an endorsement of the Führer, he privately circulated the entire script and presented a lecture incorporating the element missing from the radio broadcast (Bethge, Dietrich Bonhoeffer, pp. 193-94).

^45.Dietrich Bonhoeffer, No Rusty Swords: Letters, Lectures and Notes, 1939-1945, ed. Edwin H. Robertson, trans. John Bowden and Eberhard Bethge (London: Collins, 1970; Cleveland, OH: Collins-World, 1977), pp. 224-26.

^46.Gesammelte Schriften, IV, pp. 130-36, as cited in Bethge, Dietrich Bonhoeffer, p. 228.

^47.Bonhoeffer, No Rusty Swords, pp. 240-42.

^48.That challenge was taken up some time later with the Barman Confession under the leadership of Karl Barth.

^49.Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 380-83.

^50.Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 361-62.

^51.Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 382-83. Even so, much of Bonhoeffer’s thinking on this matter remained in question form. “How can Christ become the Lord of the religionless?” “Are there religionless Christians?” “What do a church, a community, a sermon, a liturgy, a Christian life mean in a religionless world?” “What is the place of worship and prayer in a religionless situation?” “How do we speak of God — without religion, i.e., without the temporally conditioned presuppositions of metaphysics, inwardness, and so on?” And so forth … (Bonhoeffer, Letters and Papers from Prison, enlarged ed., pp. 280-81).

If you would like to study a Christian leader who devoted his entire ministry to developing one form of “religionless Christianity,” I encourage you to consider the life and writings of George Fox, founder of the Society of Friends, or Quakers. Good starting places are his Journal and Epistles.

^52.C. S. Lewis, Mere Christianity (New York: Macmillan, 1952), p. 160.

^53.Lewis, Mere Christianity, p. 158.

^54.John Flavel, Keeping the Heart (Grand Rapids, MI: Sovereign Grace Publishers, 1971), pp. 5, 12.

^55.Thomas Merton, Life and Holiness (Garden City, NY: Doubleday/Image, 1964), p. 57.

^56.The doctrine of “imputed righteousness,” when rightly understood, assumes the ongoing work of sanctifying grace.

^57.Lewis, Mere Christianity, pp. 160-61.

^58.Lewis, Mere Christianity, p. 161. There are groups within the Holiness Tradition that would argue for complete transformation in this life. This is usually associated with what is called “the doctrine of sinless perfection.”

^59.Various names are given to these powerful experiences, and whole theologies have grown up around them. Often terms such as “the baptism in the Holy Spirit,” “the filling of the Holy Spirit,” “second work of grace,” “entire sanctification,” “victorious living,” and many others are used. Great debates have raged over these terms and the ecstatic experiences that should (or should not) accompany them. While I in no way want to minimize the importance of these debates, my concern here is to show how these experiences reflect a common reality. God, in sovereign grace, will at times move individuals (and even whole groups) dramatically forward in the spiritual life. Frequently these experiences have a substantial, even hypostatic, effect on character formation.

^60.Francis de Sales, An Introduction to the Devout Life, trans, and ed. John K. Ryan (New York: Doubleday, 1972), pp. 43-44.

^61.Pelagius founded a school of thought that rejected the doctrine of original sin and stressed our inherent capacity for good. To Pelagius’s credit his teaching arose out of a deep concern over the moral laxity he saw in the Christians at Rome. He urged the Church to holy living and feared that Augustine’s view of divine grace (which stressed our human inability to earn salvation) contributed to this laxity. Augustine responded by denouncing the teachings of Pelagius, especially on three points that he felt were dangerously heretical: (1) the denial of original sin, (2) the belief that justifying grace is not given freely, and (3) the teaching that after baptism sinless perfection is possible. Like all such matters, this debate was complicated by diverse political considerations and personalities, especially one rather strident colleague of Pelagius named Celestius. In the end Pelagius’s teaching was condemned by two African councils in A.D. 416. A modified form of his views, known as semi-Pelagianism, lingered on for many years, and echoes of it can be detected throughout church history (and even in some modern holiness groups).

^62.Anthony Bloom, God and Man (New York: Paulist, 1971), p. 93. See also The Lord of the Journey: A Reader in Christian Spirituality, ed. and comp. Roger Pooley and Philip Seddon (London: Collins, 1986), p. 301.

CHAPTER 4

^1.Placid Hermann, XIIIth Century Chronicles (Chicago: Franciscan Herald Press, 1961), as cited in St. Francis of Assisi: Writings and Early Biographies: English Omnibus of the Sources for the Life of St. Francis, ed. Marion H. Habig (Chicago: Franciscan Herald Press, 1973), p. 230.

^2.St. Francis of Assisi, p. 643.

^3.Brother Ugolino di Monte Santa Maria, The Little Flowers of St. Francis, trans. Raphael Brown (New York: Doubleday/Image, 1958), pp. 72-74.

^4.Brother Ugolino, The Little Flowers, pp. 88-91. This was far more than a nice story about taming a wolf. It was a parable about the shalom of God coming between the created world, its creatures, humankind, and the Creator. Or, to use a concept from the Middle Ages, it sought to teach cortesia. We use the word “courtesy” to mean manners, but originally it spoke of the nobility, behavior, and etiquette of the knight. It was, for example, the preeminent characteristic of the knight in Chaucer’s Canterbury Tales. Cortesia was a way of seeing and acting toward others. It meant honoring others, recognizing and respecting their personhood. It encompassed harmonious relationship, loving care, proper respect. Francis, who knew the courtly literature well, deepened and extended the concept of cortesia beyond human relationships to all of creation, including inanimate creation — sun and moon, wind and fire, water and earth.

^5.St. Francis of Assisi, p. 553.

^6.St. Francis of Assisi, p. 554.

^7.St. Francis of Assisi, p. 807.

^8.Francis of Assisi, The Prayers of St. Francis, trans. Ignatius Brady (Ann Arbor, MI: Servant, 1987), p. 119, lines 5ff. In the interest of space I have given only four stanzas. The entire prayer contains eighteen stanzas, all of which are well worth prayerful reading and meditation. Perhaps the best rendition of the prayer for study is found in Francis and Clare: The Complete Works, trans. Regis J. Armstrong and Ignatius C. Brady, The Classics of Western Spirituality series (New York: Paulist, 1982), pp. 151-52.

^9.St Francis of Assisi, pp. 289-90.

^10.St. Francis of Assisi, pp. 299-301. Many other stories of Francis’s life and the circumstances surrounding his death are readily available to you, so I will not go into them here. I recommend to you Thomas of Celano’s First Life and Second Life of St. Francis (Chicago: Franciscan Herald Press, 1963), St. Bonaventure’s Major Life of St. Francis in St. Francis of Assisi (pp. 627-787), Brother Ugolino’s The Little Flowers of St. Francis, and any number of the popular biographies of St. Francis.

^11.Sec Galatians 1:17 and Acts 9:23-25. A fish basket was a large, shapeless sack that could fold around a person so that no casual observer would notice in the darkness that it hid a man.

^12.The Book of Acts is the primary text. Luke, as a good historian, gives many interesting and suggestive details for each of the three missionary journeys. In the first journey Paul and Barnabas are commissioned by the leaders at Antioch and sent out to evangelize westward, and upon their return they report to the church “all that God had done with them,” noting how God had opened a door of faith for the Gentiles (Acts 13:1-14:28). On the second journey Paul and Silas travel through Asia Minor and eastern Greece, evangelizing (Acts 15:36-18:22). On the third journey Paul re-traverses the area previously covered with Silas, at some point taking Luke as a companion (Acts 18:23-21:20). If you want to fill in the history and geography of the times and places, 1 heartily recommend three books: St. Paul the Traveller and Roman Citizen, by W. M. Ramsay (New York: Putnam, 1896), The Apostle: A Life of Paul, by John Pollock (New York: Doubleday, 1969), and Paul: Apostle of the Heart Set Free, by F. V. Bruce (Grand Rapids, MI: Eerdmans, 1977).

^13.As a Roman citizen the Apostle Paul had three names — a praenomen, a nomen gentile, and a cognomen. Although the first two have been lost to history, his Roman cognomen, Paullus or Paul, is usee) here for the first time by Luke. From this point on “Paul” is the preferred designation, perhaps to underscore his increasing shift in ministry efforts from Hebrew to Gentile peoples.

^14.As quoted in F. F. Bruce, The Book of Acts, in The International Commentary on the New Testament series (Grand Rapids, MI: Eerdmans, 1954), p. 265. Luke never uses words loosely, so we can assume from the phrase “a mist and darkness came over him” that Elymas did not go stone blind in a second: light faded first before total blindness set in. This detail could only have been provided by Elymas himself — presumably recovered and, at a minimum, friendly to the Christian historian.

^15.We can reasonably surmise that Luke was a member of the party at Philippi, because this is one of the “we” passages in Acts.

^16.That Lydia — a dealer in purple cloth (Acts 16:14) — was the head of the household is an interesting detail. We are not told the reasons behind this fact, but whatever they were, we can be certain that she was a most capable woman.

^17.For many years I searched for further details of Seymour’s story and learned from each of the various sources I found. But these sources were frustratingly fragmented and at times contradictory. Then I discovered the unpublished Ph.D. dissertation of Douglas ). Nelson, For Such a Time as This: The Story of Bishop William J. Seymour and the Azusa Street Revival (Birmingham, UK: University of Birmingham, 1981). The research in this 363-page work far exceeds anything ever done on Seymour and must be considered the standard on his life and ministry. Thus, while I have consulted other sources, I am deeply indebted to and dependent upon Nelson’s work (even to the extent of some of his conclusions, which I believe are exactly on the mark). I have told Seymour’s story in more detail than the others in this book because reliable sources about his life are simply not available to people today.

^18.During Seymour’s growing up years, black Americans endured unspeakable hostility and atrocities. To illustrate, in the spring of 1873, 150 to 200 black men were massacred about a hundred miles northwest of Centerville. On May 10 Harper’s Weekly reported, “A general feeling of insecurity prevails among the colored people of Louisiana, and hundreds are seeking safety in the swamps and forests.” From 1874 through 1900 over 2,500 persons were lynched or burned at the stake; virtually all were black residents of Mississippi, Alabama, Georgia, and Louisiana (Middleton Harris and others, The Black Book [New York: Random House, 1974], Carter G. Woodson, The African Background Outlined [New York: Negro University Press, 1973], p. 304, and John Hope Franklin, From Slavery to Freedom: A History of Negro Americans, 4th ed. [New York: Knopf, 1974], pp. 322-23, as cited in Nelson, For Such a Time as This, pp. 155-56).

^19.Judging from Seymour’s written sermons of 1906-1908, he attained an astonishing facility with both the English language and Christian theology. A book of these sermons has been published by Lukas Wegmann under the title The Message of Bishop William J. Seymour (Jackson, MS: Lukas J. Wegmann, 1992).

^20.“The invisible institution” is a term coined by E. Franklin Frazier in The Negro Church in America (New York: Schocken, 1964). See also The Black Church Since Frazier, by C. Eric Lincoln (New York: Schocken, 1974).

^21.The name “Evening Light Saints” derived from Zechariah 14:7: “[I]t shall come to pass, that at evening time it shall be light” (KJV), Seymour wrestled with his preaching call, and during this time of hesitation and turmoil he contracted the dreaded smallpox, which killed so many in those days. He survived the disease, though he was left with facial scarring and blindness in his left eye. He accepted those physical afflictions as stemming from his disobedience to the divine call and took ordination from the “saints.” He wore a beard the rest of his life to cover his facial disfigurement, and the vision in his left eye remained impaired by a partial opaque covering (“Smallpox,” Chambers’ Encyclopaedia: A Dictionary of Universal Knowledge, new ed., 10 vols. [Philadelphia: Lippincott, 1906]; Chambers’ Encyclopaedia: The Illustrated: A Dictionary of Universal Knowledge, new ed., ed. David Patrick and William Geddie [London and Edinburgh: W. & R. Chambers Ltd., 1925]; and interview with Mattie Cummings, as cited in Nelson, For Such a Time as This, p. 165).

^22.In a Chicago hotel room Seymour related some of his prayer experiences to John G. Lake, the man who carried the Pentecostal fires to South Africa. Seymour told Lake, “Brother, such a hunger to have more of God was in my heart that I prayed for five hours a day for two and a half years. I got to Los Angeles, and when I got there the hunger was not less but more. I prayed, God, what can I do? And the Spirit said, Pray more. But Lord, I am praying five hours a day now. I increased my hours of prayer to seven, and prayed on for a year and a half more. 1 prayed to God to give me the real Holy Ghost and fire with tongues and love and power of God like the Apostles had” (Wegmann, The Message of Bishop William J. Seymour, p. IX).

^23.Lee had earlier received a vision in which Peter and John appeared to him, lifted their hands, began to shake under divine power, and spoke in other tongues. Lee believed that this vision was given to show him what happened when the Holy Spirit fell on people. The phrase “This is that” comes from Acts 2:16, where Peter equated the ecstatic experience of believers at Pentecost with fulfillment of ancient prophecy: “This is that which was spoken by the prophet Joel …” (Frank J. Ewart and W. E. Kidson, The Phenomenon of Pentecost: A History of “The Latter Rain” [Houston, TX: Herald, 1947], p. 38, as cited in Nelson, For Such a Time as This, p. 189).

^24.It is moving to hear the story in Jennie Moore’s own words: “For years before this wonderful experience came to us, we as a family, were seeking to know the fulness of God, and He was filling us with His presence until we could hardly contain the power. I had never seen a vision in my life, but one day as we prayed there passed before me three white cards, each with two names thereon, and but for fear I could have given them, as I saw every letter distinctly. On April 9, 1906, I was praising the Lord from the depths of my heart at home, and when the evening came and we attended the meeting the power of God fell and I was baptized in the Holy Ghost and fire, with the evidence of speaking in tongues. During the day I had told the Father that although I wanted to sing under the power I was willing to do whatever He willed, and at the meeting when the power came on me I was reminded of the three cards which had passed [before] me in the vision months ago. As I thought thereon and looked to God, it seemed as if a vessel broke within me and water surged up through my being, which when it reached my mouth came out in a torrent of speech in the languages which God had given me. I remembered the names on the cards: French, Spanish, Latin, Greek, Hebrew, Hindustani. … [T]he Spirit led me to the piano, where I played and sang under inspiration, although I had not learned to play. In these ways God is continuing to use me to His glory ever since that wonderful day” (Apostolic Faith [May 1907], p. 3, as cited in Nelson, For Such a Time as This, pp. 226-27).

^25.Interview with Morton Asbery by Russell Chandler, Los Angeles Times (11 Jan. 1976), pp. 4, 22; Mother Emma Cotton, “Inside Story of the Outpouring of the Holy Spirit, Azusa Street, April, 1906,” Message of the Apostolic Faith (vol. 1, no. 1, April 1939), p. 3; Zelma Argue, “Memories of Fifty Years Ago,” Pentecostal Evangel (22 April 1956), pp. 6-7, 29, as cited in Nelson, For Such a Time as This, p. 191.

^26.Nelson, For Such a Time as This, p. 192.

^27.Frank Bartleman, Azusa Street: The Roots of Modem-Day Pentecost (Plainfield, NJ: Logos, 1980), p. 55.

^28.Bartleman, Azusa Street, p. 54.

^29.Leonard Lovett, Black Holiness-Pentecostalism: Implications for Ethics and Social Transformation, Ph.D. dissertation (Atlanta, GA: Emory University, 1978), p. 63, as cited in Nelson, For Such a Time as This, pp. 10, 37.

^30.Apostolic Faith (Nov. 1906), p. 1, as cited in Nelson, For Such a Time as This, p. 199. More than one eyewitness thought of the manger in Bethlehem when they saw the humble surroundings at Azusa Street. One such witness, Rachel Sizelove, said that “as we entered the old building somehow I was touched by the presence of God. It was such a humble place with its low ceilings and rough floor. Cob webs were hanging in the windows and joist. As I looked around I thought of Jesus when He came to earth and was born in a manger. There was no place for Him in the inn. I thought of the fine church houses in the city of Los Angeles, but the Lord had chosen this humble spot to gather all nationalities” (Rachel A. Sizelove, “A Sparkling Fountain for the Whole Earth,” Word and Work [June 1934], p. 11, as cited in Nelson, For Such a Time as This, p. 71).

^31.Apostolic Faith (Sept. 1906), p. 3, and Apostolic Faith (Dec. 1906), p. 1, as cited in Nelson, For Such a Time as This, p. 197.

^32.The stories of people overcoming the color line are endlessly moving. For example, G. B. Cashwell, a holiness leader from North Carolina, traveled three thousand miles to see the Azusa Mission for himself. At first he recoiled from the black leadership, cringing inwardly when a young black man touched him while praying for him. Yet after several services he underwent a change of heart, humbled himself, and asked Seymour to pray for him. He returned home to become the “Apostle of Pentecost” to the South (Apostolic Faith [Dec. 1906], p. 3; Vinson Synan, Aspects of Pentecostal Charismatic Origins [Plainfield, NJ: Logos, 1975], pp. 122-35, as cited in Nelson, For Such a Time as This, p. 198). Another leader wrote, “I being southern born, thought it a miracle that I could sit in a service by a colored saint of God and worship, or eat at a great camp table and forget I was eating beside a colored saint, but in spirit and truth God was worshipped in love and harmony” (Fred J. Foster, Think It Not Strange [St. Louis, MO: Pentecostal Publishing House, 1965], p. 74, as cited in Nelson, For Such a Time as This, p. 198).

^33.W. E. Burghardt DuBois, The Souls of Black Folk: Essays and Sketches (Greenwich, CT: Fawcett, 1961), p. 23.

^34.Apostolic Faith (Nov, 1906), p. 1, as cited in Nelson, For Such a Time as This, p. 199.

^35.Wayne E. Warner, “The Miracle of Azusa,” Charisma & Christian Life (April 1996), p. 40.

^36.Apostolic Faith (Sept. 1907), p. 3, as cited in Nelson, For Such a Time as This, pp. 197-98.

^37.Apostolic Faith (June to Sept. 1907), p. 2; and Apostolic Faith (May 1908), p. 3, as cited in Nelson, For Such a Time as This, p. 205.

^38.Apostolic Faith (June to Sept. 1907), p. 2, as cited in Nelson, For Such a Time as This, pp. 204-5; and Apostolic Faith (May 1908), p. 3, as cited in Nelson, For Such a Time as This, pp. 204-5.

^39.B. F. Lawrence, The Apostolic Faith Restored (St. Louis, MO: Gospel Publications, 1916), p. 86; Apostolic Faith (June to Sept. 1907), p. 2, as cited in Nelson, For Such a Time as This, pp. 204-5.

^40.Glenn A. Cook, The Azusa Street Meeting: Some Highlights of This Outpouring (Belvedere, CA: Glenn A. Cook, n.d.), as cited in Nelson, For Such a Time as This, p. 200.

^41.Apostolic Faith (Feb. to Mar. 1907), p. 4, as cited in Nelson, For Such a Time as This, p. 62. Durham was to later turn against Seymour in a blatant effort to take control of the Mission.

^42.Rachel A. Sizelove, “The Temple,” Word and Work (May 1936), p. 2, as cited in Nelson, For Such a Time as This, p. 200.

^43.Cook, The Azusa Street Meeting, p. 2, as cited in Nelson, For Such a Time as This, p. 225.

^44.The Light of Life Brought Triumph: A Brief Sketch of the Life and Labors of Florence L. (Mother) Crawford, 1872-1936 (Portland, OR: AF Publishing House, 1955), pp. 9-10, as cited in Nelson, For Such a Time as This, p. 200.

^45.Vinson Synan, Aspects of Pentecostal Charismatic Origins (Plainfield, NJ: Logos, 1975), p. 110; Charles Shumway, “A Study of the ‘Gift of Tongues,’” A.B. dissertation (Los Angeles: University of Southern California, 1914), p. 178; interview with Rev. Edward H. Smith; Bartleman, Azusa Street, p. 69; Cook, The Azusa Street Meeting, p. 2; as cited in Nelson, For Such a Time as This, p. 208.

^46.Shumway, “A Study of the ‘Gift of Tongues,’” pp. 178-79, as cited in Nelson, For Such a Time as This, p. 209. This reaction against “animalism” is a racist charge that condemned the African roots of American blacks. In an obvious reference to the Azusa meetings Parham himself later wrote, “I have seen meetings where all crowded around the altar, and laying across one another like hogs, blacks and whites mingling; this should be enough to bring a blush of shame to devils, let alone equals, and yet all this was charged to the Holy Spirit” (Ithiel C. Clemmons, Bishop C. H. Mason and the Roots of the Church of God in Christ [Bakersfield, CA: Pneuma Life Publishing, 1996], pp. 47-48).

^47.Mrs. Charles F. Parham, The Life of Charles F. Parham, Founder of the Apostolic Faith Movement (Birmingham, AL: Commercial Printing, 1930), pp. 83, 91-100, as cited in Nelson, For Such a Time as This, pp. 19-21, 209. One historian, noting Parham’s Klan connection, says that he left the Azusa meetings because of their “disgusting similarity to Southern darkey camp meetings” (Leonard Lovett, “Black Origins of the Pentecostal Movement,” in Synan, Aspects of Pentecostal Charismatic Origins, pp. 125-41, as cited in Nelson, For Such a Time as This, p. 21).

^48.Shumway, “A Study of the ‘Gift of Tongues,’” pp. 178-79; Parham, Life, p. 163; as cited in Nelson, For Such a Time as This, pp. 61, 210.

^49.The separations were complicated by many factors, race being only one. After Parham, two additional divisions were especially crippling. Clara Lum, who oversaw the publication of The Apostolic Faith, opposed Seymour’s marriage. (From C. H. Mason we learn that Seymour told him that Lum had privately made it clear that she had fallen in love with Seymour and wanted him to propose marriage to her. See Clemmons, Bishop C. H. Mason, p. 50.) She left for Portland, Oregon, taking with her the national and international mailing lists for the magazine. Denied this outlet, Seymour could not communicate with the thousands worldwide who looked to him and Azusa Street for leadership. The other separation was a doctrinal dispute with William Durham over “the finished work of Christ.” In addition, it appears clear that Durham tried to usurp Seymour’s leadership. Those who followed Durham’s teaching eventually organized the Assemblies of God denomination in 1914. The separations of Parham, Lum, and Durham effectively ended Seymour’s major role of leadership in the Pentecostal movement.

^50.Nelson, For Such a Time as This, pp. 12-13.

^51.William J. Seymour, The Doctrines and Discipline of the Azusa Street Apostolic Faith Mission (Los Angeles: n.p., 1915), pp. 8, 31, 40, 91, as cited in Nelson, For Such a Time as This, pp. 265-66.

^52.Nelson, For Such a Time as This, p. 13.

^53.Apostolic Faith (Nov. 1906), p. 1; interview with Frank Cummings, as cited in Nelson, For Such a Time as This, pp. 212-13.

^54.These four principles are culled from chapter 7 of What Shall This Man Do? by Watchman Nee (Fort Washington, PA: Christian Literature Crusade, 1961). I also commend to you Gifts and Graces: A Commentary on 1 Corinthians 12-14 by Arnold Bittlinger (Grand Rapids, MI: Eerdmans, 1967).

^55.Jean-Pierre de Caussade, The Sacrament of the Present Moment, trans. Kitty Muggeridge (San Francisco: Harper & Row, 1982), p. 22.

^56.Clemmons, Bishop C. H. Mason, p. 146.

CHAPTER 5

^1.The Journal and Essays of John Woolman, ed. Amelia Mott Gummere (New York: Macmillan, c. 1922), p. 151.

^2.The Journal and Essays of John Woolman, ed. Gummere, p. 161.

^3.The Journal and Essays of John Woolman, ed. Gummere, p. 164.

^4.The Journal and Essays of John Woolman, ed. Gummere, p. 167.

^5.The Journal and Essays of John Woolman, ed. Gummere, pp. 180-81.

^6.D. Elton Trueblood, The People Called Quakers (New York: Harper & Row, 1966), p. 162.

^7.The Journal and Essays of John Woolman, ed. Gummere, p. 346.

^8.Thomas E. Drake, “Cadwaler Morgan — Antislavery Quaker of the Welsh Tract,” Friends Intelligencer (vol. 98, no. 36:1941), p. 576.

^9.The Journal of John Woolman, ed. John G. Whittier (London: Headley Brothers, 1900), p. 13 of introduction.

^10.As quoted in Rufus M. Jones, The Quakers in the American Colonies (New York: Norton, 1921), p. 517.

^11.The Journal and Essays of John Woolman, ed. Gummere, p. 234.

^12.Stephen Beauregard Weeks, Southern Quakers and Slavery: A Study in Institutional History (Baltimore, MD: Johns Hopkins Press, 1896), p. 222.

^13.Weeks, Southern Quakers, pp. 223-25.

^14.The Friend: A Religious and Literary Journal (vol. 1:1828), p. 384.

^15.As quoted on the back cover and p. 3 of The Journal and Major Essays of John Woolman, ed. Phillips P. Moulton, A Library of Christian Thought series (New York: Oxford University Press, 1971).

^16.As quoted on the back cover of The Journal and Major Essays of John Woolman, ed. Moulton.

^17.Collected Letters of S. T. Coleridge, ed. E. L. Griggs (London: n.p., 1956), I, 302, as cited in The Journal and Major Essays of John Woolman, ed. Moulton, p. 3.

^18.Trueblood, The People Called Quakers, p. 167.

^19.This vision of justice and peace for all people swept across the face of the earth during this period. The worldwide revelation of this message is an actual, historical event. In Israel we find it in the pre-Exilic prophets (750-586 B.C.), Amos being the first. It is also found in India with the Upanishads (800-600 B.C.), Gautama, the Buddha (560-480 B.C.), and Mahavira (599-527 B.C.); in China with Confucius (551-479 B.C.) and Lao Tze (604-517 B.C.); and in Persia with Zarathushtra (660-583 B.C.).

^20.I use the word innocent here rather than righteous because I think contextually it is a more appropriate translation of saddiq.

^21.David Allan Hubbard, Joel and Amos: An Introduction and Commentary, Tyndale Old Testament Commentaries series, ed. D. J. Wiseman (Leicester, UK: Inter-Varsity, 1989), p. 142.

^22.Again I am translating saddiq here as innocent rather than righteous (the latter being the preference of the New Revised Standard Version).

^23.The New English Bible translates sumim in verse 12 countless (“countless sins”). This, I think, more accurately conveys the sense of Amos’s concern that these were not just occasional violations, but a firm pattern of behavior aimed at thwarting justice.

^24.Hubbard, Joel and Amos, p. 236.

^25.Walter Brueggemann, The Land (Philadelphia: Fortress, 1977), p. 133.

^26.The phrase “a living reproach” grew out of a conversation I had with Emilie and Henry William Griffin about Dorothy Day. I believe it was Bill who first employed the phrase, though Emilie wholeheartedly concurred in the assessment. Bill and Emilie are writers who live in New Orleans, Louisiana.

^27.The Long Loneliness: The Autobiography of Dorothy Day (San Francisco: HarperSanFrancisco, 1980), pp. 33-34.

^28.The Long Loneliness, p. 59.

^29.The Long Loneliness, p. 65.

^30.The Long Loneliness, pp. 78-79.

^31.This, of course, was at a time when abortions were illegal, secretive affairs. In her book The Eleventh Virgin, an autobiography with a thin fictional veneer, the operation occurred in an apartment on the Upper East Side. A surgical instrument cut the child from the lining of her womb. For several hours there were painful contractions, one spasm every three minutes. Finally, a dead six-month-old fetus was born.

^32.As quoted in Bridgid O’Shea Merriman, Searching for Christ: The Spirituality of Dorothy Day (1897-1980) (Ann Arbor, MI: University Microfilms International, 1989), p. 52.

^33.The Long Loneliness, p. 87.

^34.The Long Loneliness, p. 84.

^35.The Long Loneliness, p. 84.

^36.Francis Thompson, “The Hound of Heaven” (New York: McCracken, 1993).

^37.The Long Loneliness, p. 84.

^38.I am skipping over many moving events: her time as a nurse at Kings County Hospital, her sojourn in Europe, her work in Chicago with Robert Minor at The Liberator, her experiences in the French Quarter working with the New Orleans Item, and more. If you want to fill in the details, I recommend three sources: Dorothy’s own autobiographical writings, especially The Long Loneliness; Dorothy Day: A Radical Devotion, by Robert Coles, Radcliffe Biography series [Reading, MA: Addison-Wesley, 1987); and Love Is the Measure: A Biography of Dorothy Day, by Jim Forest (New York: Paulist, 1986).

^39.The Long Loneliness, pp. 113, 120.

^40.The Long Loneliness, p. 135.

^41.The Long Loneliness, p. 134.

^42.The Long Loneliness, p. 136.

^43.The Long Loneliness, pp. 136-37.

^44.The Long Loneliness, p. 148.

^45.Coles, Dorothy Day, p. 9.

^46.The Long Loneliness, p. 159.

^47.The Long Loneliness, p. 166, and Forest, Love Is the Measure, p. 75.

^48.The Long Loneliness, p. 169.

^49.Coles, Dorothy Day, p. 13.

^50.The Long Loneliness, p. 220.

^51.Peter Maurin’s vision stands very much within the Catholic Christian tradition. Many of the monastic orders were founded with these very same values. Peter, then, was speaking of spiritual practices that had deep historical roots. His passion, however, was to take those practices, that way of living, out of a monastic setting and place it in the middle of urban society.

^52.The Long Loneliness, p. 181.

^53.Peter had wanted to call the paper The Catholic Radical, noting that the word radical comes from the Latin radix, meaning root — hence a paper that goes to the root of personal and social problems. Dorothy insisted that the name must refer to the class of its readers rather than the attitude of its editors. As was often the case, Dorothy won the debate.

^54.The Long Loneliness, p. 204.

^55.The Catholic Worker (vol. 1, no. 1:1933), p. 4.

^56.Peter Maurin, “Easy Essay,” The Catholic Worker (vol. 1, no. 1: 1933), p. 8.

^57.“Explains CW Stand on Use of Force,” The Catholic Worker (vol. 6, no. 4:1938), pp. 1, 4.

^58.“We Continue Our Christian Pacifist Stand,” The Catholic Worker (vol. 9, no. 3:1942), p. 1.

^59.Coles, Dorothy Day, pp. 14-15.

^60.The Long Loneliness, p. 234.

^61.The Long Loneliness, p. 227.

^62.As quoted in Forest, Love Is the Measure, p. 96.

^63.The Long Loneliness, pp. 246-48.

^64.Merriman, Searching for Christ, p. 234. This book, a Ph.D. dissertation, has an extensive section on the Lacouture Retreat Movement and the Catholic Worker participation in it. It details the theological controversy surrounding this movement — a controversy that hinged on an understanding of the relationship between nature and grace. Many ecclesiastical authorities were concerned over “the supposed rigors that the retreat introduced.” Dorothy never felt competent to enter these theological debates, but she followed them closely in The American Ecclesiastical Review and continued to support the Lacouture Retreat Movement both in public and in private.

^65.The Long Loneliness, pp. 250-51. In the fall of 1944 Dorothy took a prolonged private retreat, seeking to go deeper into spiritual realities than she could in the brief retreats. She intended the retreat to last one year, but after six months she was ready to return to the hectic community life she found so invigorating.

^66.Coles, Dorothy Day, p. 16.

^67.Forest, Love Is the Measure, p. 199.

^68.Forest, Love Is the Measure, pp. 200-201.

^69.Dag Hammarskjöld, Markings, trans. Leif Sjöberg and W- H. Auden (New York: Ballantine, 1993), p. 103.

^70.Jesus is here drawing from two Hebrew traditions: Deuteronomy 6:5 and Leviticus 19:18.

^71.I have written more extensively on these matters in my book Freedom of Simplicity (San Francisco: Harper & Row, 1981). The section here is a summation of that teaching.

^72.See the article “The OT Term ” in Theological Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 1975). Expanded information on the use of mishpat in the Hebrew Scriptures can be found in this excellent article.

^73.William Wilberforce was a British statesman who labored tirelessly to abolish the slave trade in England. Aleksandr Solzhenitsyn (1918- ) is a Russian writer whose book The Gulag Archipelago is a devastating critique of Stalin’s totalitarianism.

^74.See Donald Bloesch, Essentials of Evangelical Theology, vol. 1 (San Francisco: Harper & Row, 1978), p. xi.

^75.As quoted by James M. Wall, “In Jeopardy,” Christian Century (3 Dec. 1997), p. 1115.

^76.The issue was more complicated than I have space for here. To explore that historical question further, I would direct you to Jack D. Marietta, The Reformation of American Quakerism, 1748-1783 (Philadelphia: University of Pennsylvania Press, 1984), pp. 150-68.

^77.Songs from the Slums is the title of a book by Toyohiko Kagawa, a Japanese Christian leader who was well known for his work in some of the worst slums of Japan (Nashville, TN: Cokesbury, c. 1935).

^78.Kenneth Boulding, There is a Spirit: The Nayler Sonnets (New York: Fellowship Publications, 1945), p. x.

CHAPTER 6

^1.T. S. Eliot, The Waste Land, 1922, in Collected Poems (New York: Harcourt, Brace & World, 1970), p. 64.

^2.The Confessions of St. Augustine, trans. R. S. Pine-Coffin (Baltimore, MD: Penguin, 1961), III. 1, p. 55. Throughout this section I use three different translations of Augustine’s Confessions: the above by Pine-Coffin, a translation by E. M. Blaiklock (Nashville, TN: Thomas Nelson, 1983), and one by Rex Warner (New York: New American Library/Mentor, 1963).

^3.Confessions, Blaiklock, III.I, p. 58.

^4.Confessions, Blaiklock, III.I, p. 58.

^5.Confessions, Warner, III.4, pp. 56-57.

^6.Confessions, Pine-Coffin, III.5, p. 60. It is sobering to realize that the Church almost lost one of the greatest theological thinkers of all time because of an inferior translation of the Bible. We might well ponder this in the midst of today’s constant hankering after simplified, grammar school-level translations.

^7.Confessions, Warner, V.10, p. 104.

^8.Confessions, Blaiklock, VII.VI, pp. 160-61.

^9.Confessions, Pine-Coffin, VII.5, p. 138.

^10.Confessions, Blaiklock, VH.XXI, pp. 176-77.

^11.Confessions, Warner, II.2, pp. 40-41.

^12.Confessions, Warner, VIII.5, p. 168.

^13.Confessions, Blaiklock, V.XIII, p. 120.

^14.Confessions, Blaiklock, VIII.VII, p. 196.

^15.Confessions, Warner, VIII.8, pp. 175-76.

^16.Confessions, Warner, VIII.12, pp. 181-83.

^17.Confessions, Warner, X.27, p. 235.

^18.Augustine, Against the Academicians [Contra Academicos] (Milwaukee, WI: Marquette University Press, 1957), 1.2.6, as cited in Michael Marshall, The Restless Heart: The Life and Influence of St. Augustine (Grand Rapids, MI: Eerdmans, 1987), p. 71. Augustine wrote two books during this period: Contra Academicos, his first apologetic work, in which he rejects the skepticism and agnosticism of the academics, and Beata Vita (“On the Happy [or Blessed] Life”), in which he insists that true happiness is found only in the knowledge of God.

^19.Confessions, Warner, IX.8, p. 195. I have not had space to write about the enormous influence that Augustine’s mother, Monica, had upon him. The story of Monica’s intense prayers and absolute refusal to give up on her wayward son is genuinely moving. Only days before her death she said to Aurelius, “There was only one reason why I wanted to stay a little longer in this life, and that was that I should see you a Catholic Christian before I died. Now God has granted me this beyond my hopes; for I see that you have despised the pleasures of this world and are become his servant. So what am I doing here?” (IX.10). Her story is told in some detail in Augustine’s Confessions, and I urge you to read it for yourself. Please don’t miss the marvelous mystical vision that God gave Monica and Aurelius just a few weeks before her death (IX. 10).

^20.Augustine, Sermons, 19.2, as cited in Marshall, The Restless Heart, p. 110.

^21.Possidius, Life of St. Augustine, trans. F. H. Hoare, The Western Fathers series (London: Sheed & Ward, 1954), p. 31, as cited in Marshall, The Restless Heart, p. 108.

^22.Augustine, On the Psalms, 88.1.10, as cited in Marshall, The Restless Heart, p. 110.

^23.Augustine, Epistolae, 21.5, as cited in Marshall, The Restless Heart, p. 110. Augustine goes on to say: “It is necessary … for the ecclesiastical orator, when he urges that something be done, not only to teach that he may instruct, and to please that he may hold attention, but also to persuade that he may be victorious.” Solid homiletical advice even today.

^24.Augustine, On St. John’s Gospel, 45.13, as cited in Marshall, The Restless Heart, p. 110.

^25.Frederick van der Meer, Augustine: The Bishop: The Life and Work of a Father of the Church (London: Sheed & Ward, 1961) p. 412.

^26.Possidius, Life of St. Augustine, p. 22, as cited in Marshall, The Restless Heart, pp. 105-6.

^27.Augustine, De Cat. Rud., 13.19.209, as cited in Marshall, The Restless Heart, p. 110.

^28.Possidius, Life of St. Augustine, p. 6, as cited in Marshall, The Restless Heart, p. 95.

^29.A specially convened council at Aries clearly and resolutely declared that the sacraments are not dependent for their validity upon the moral character of the one through whose hands they are administered. Ever able with the apt metaphor Augustine said, “The spiritual value of the sacraments is like light: although it passes among the impure it is not polluted.”

^30.Augustine, On the Psalms, 95.11, as cited in Marshall, The Restless Heart, p. 118.

^31.Augustine’s teaching on original sin, in brief, is as follows. Only angels and human beings have rational free will. While they can exist without being evil, only they can be evil (since they alone possess rational free will). Adam, the first human, chose evil — a deliberate choice made through the use of reason. On its most fundamental level his was the sin of pride — the desire of the creature to be at the center rather than God. And Adam’s sin has tainted all human beings with sin. We all share in Adam’s fallenness, his loss of status, his inability to choose God, his desire for him to be at the center rather than God. This falling away is not something we can recover from by our own efforts, for every effort to extricate ourselves is nullified by the fact that it arises from our continuing concern for ourselves; thus we are mired ever-more deeply in the morass of pride. We are still free, but now we are free only to sin, not to turn to God. We can be rescued from our helplessness only by the grace of God acting on our behalf. Thus we are born from above, a divine action accomplished only in and through Jesus Christ, who is God incarnate, fully God and fully human.

^32.Augustine, Sermons, 169.13, as cited in Marshall, The Restless Heart, p. 135.

^33.Augustine, The City of God, trans. Marcus Dods (New York: The Modern Library, 1950), XXII.30, p. 864.

^34.Confessions, Blaiklock, I.1, p. 15.

^35.Augustine, The City of God, XXII.30, p. 867.

^36.Peter’s death has been placed variously between A.D. 64 and 68, the most generally accepted date being July of 67. The greetings from “the church in Babylon” in 1 Peter 5:13 are the closest thing we have to biblical evidence of Peter’s presence in Rome. There is, however, fairly strong evidence of that presence (as well as the manner of his death) in the writings of Clement, Eusebius, Origen, Tertullian, and Jerome.

^37.Billy Graham, Just As I Am (San Francisco: HarperSanFrancisco, 1997), p. 695.

^38.For those wanting to read more of the Graham story, and I hope you will, I recommend three sources. The first is Dr. Graham’s own autobiography. Just As I Am, which will give you numerous glimpses into his passion for souls. The well-known biographer John Pollock has written two fine books on Graham: the first titled simply Billy Graham: The Authorized Biography (New York: McGraw-Hill, 1966) and the second an authorized biography of the decisive years titled Billy Graham: Evangelist to the World (San Francisco: Harper & Row, 1979). The third source is a substantial biography by William Martin titled A Prophet With Honor: The Billy Graham Story (New York: Morrow, 1991).

^39.Martin, A Prophet with Honor, p. 173.

^40.Graham, Just As I Am, p. 298.

^41.As quoted in Pollock, Billy Graham: Evangelist, p. 54.

^42.Graham, Just As I Am, p. 724.

^43.Graham, Just As I Am, p. 53.

^44.Graham, Just As I Am, p. 46.

^45.Martin, A Prophet with Honor, pp. 111-13 and Graham, Just As I Am, pp. 137-39.

^46.Graham, Just As I Am, p. 117. Graham has had a long-standing interest in education and in 1967 set up a nonprofit group to look into the feasibility of establishing a university. Insurance magnate John D. MacArthur offered a thousand acres of prime property in Florida, along with major financing to build and endow the university. He wanted Graham to be president of the proposed school, but Billy (perhaps remembering his near-vocational detour at Northwestern) was not interested. Graham was also concerned that the effort would become too much of a drain on his time and on the resources of the Billy Graham Evangelistic Association, so he backed out of the deal (Martin, A Prophet with Honor, pp. 341-42 and Graham, Just As I Am, p. 472).

^47.Graham, Just As I Am, p. 175.

^48.This can be seen most vividly in Graham’s close friendship with Richard Nixon, which bordered on outright support of his political agenda, and in his enthusiastic support of the interests of America in Southeast Asia, particularly the Vietnam War.

^49.Graham, Just As I Am, p. 171.

^50.Graham, Just As I Am, p. 182.

^51.Graham, Just As I Am, p. 160.

^52.Martin, A Prophet with Honor, pp. 106-8, and Graham, Just As I Am, pp. 127-29.

^53.Robert O. Ferm, a researcher for the Billy Graham Evangelistic Association, wrote an entire book entitled Cooperative Evangelism (Grand Rapids, Ml: Zondervan, 1958) in order to present the historical and theological case for Graham’s methods. In that book he insisted that “no major evangelist in history has ever too closely analyzed the orthodoxy of his sponsors,” p. 31.

^54.Graham, Just As I Am, p. 46.

^55.Graham, Just As I Am, p. 125.

^56.Martin, A Prophet with Honor, p. 222.

^57.Martin, A Prophet with Honor, p. 223.

^58.Graham, Just As I Am, p. 426.

^59.Billy Graham, Peace with God (Garden City, NY: Doubleday, 1953). I would have wished for a more prophetic position, and an earlier one, but it is easy to state such things in hindsight. Furthermore, I must realize that I am from a denominational tradition that has struggled for racial justice since its inception and encourages its members to take a stand on these matters, while Graham is from a denominational tradition that has had a checkered history on racial justice. For the sake of the Christian cause worldwide we can be grateful that he did eventually take a firm position on racial justice.

^60.Martin, A Prophet with Honor, p. 247.

^61.Graham, Just As I Am, pp. 430-31.

^62.Pollock, Billy Graham: Evangelist, p. 42.

^63.As quoted in Martin, A Prophet with Honor, p. 543.

^64.Martin, A Prophet with Honor, p. 86.

^65.There were three conferences that served as vital preparation for the Amsterdam meetings. The first was a modest 1960 gathering of thirty-three key leaders in Montreux, Switzerland, with the theme, “God’s Strategy in Missions and Evangelism.” The next two were major assemblies of Christian leaders: the World Congress on Evangelism held in Berlin, Germany, in 1966, and the International Congress on World Evangelization held in Lausanne, Switzerland, in 1974. These gatherings set forth the critical theological foundation for evangelism, especially “The Lausanne Covenant,” These were, however, gatherings of major leaders, and Graham longed to reach beyond the recognized leadership to those evangelists, most of them in Two-Thirds World settings, who faithfully proclaimed the gospel year in and year out in total obscurity.

^66.Martin, A Prophet with Honor, pp. 530-41.

^67.The word we translate repent is metanoeo. “Meta,” in this context, means to turn around or to go in a different direction, while “noeo” or “nous” means the mind, the understanding, the intellect — hence “turn around in your mind.” Jesus is telling us to reevaluate everything we have understood about life, for his presence and his message of the kingdom change absolutely everything.

^68.Some may wonder why I do not say more about the vicarious, substitutionary death of Christ on the cross for the forgiveness of sins. The answer is not that I feel these matters are unimportant, but that I do not want people to mistake a theory of the atonement for the experience of saving grace. Personally, I hold that Christ’s death on the cross satisfied the justice of God and opened the way for our reconciliation with God, dependent upon our repentance and acceptance of the free gift of salvation. But again, this is one theory of the atonement, and many people have no doubt experienced saving grace and abundant life with Christ as his disciple without believing every jot and tittle of this particular theory. Of course, if I were writing a theology of the cross, I would delve into the doctrine of the atonement in detail.

^69.As quoted in Donald G. Bloesch, Essentials of Evangelical Theology, vol. 1 (San Francisco: Harper & Row, 1978), p. 7.

^70.This primacy list is taken from Donald G. Bloesch, who has an extended discussion of each item listed. See Essentials of Evangelical Theology, vol. 1, chap. 4.

^71.For a listing and discussion of each of the seven ecumenical councils, see Appendix A.

^72.In brief: Gnosticism held to a strict dualism of spirit as good and matter as evil. Of necessity, then, it denied that God was creator of the material world and that Jesus was incarnated in the flesh. Marcionism posited a radical disjunction between God as revealed in the Hebrew Scriptures and God as revealed in Jesus Christ, resulting in a rejection of the Hebrew Scriptures. Montanism held to an eschatology which taught that the new Jerusalem would soon be established in Phrygia. Arianism insisted that Christ, the Son, was a created being, hence undercutting his divinity. Nestorianism insisted upon two distinct beings in Christ — one human, one divine — which diminished the sense of the unity of Christ. Pelagianism rejected Augustine’s notion of “original sin” and insisted upon sufficient human free will to respond to God, thus opening the door to a foundational theology of righteousness by means of human works.

As you can imagine, these single-sentence definitions are necessarily simplified. Any good church history book will help you explore the various arguments in more detail.

^73.Documents of the Christian Church, 2nd ed., sel. and ed. Henry Bettenson (London: Oxford University Press, 1963), p. 26. The Nicene Creed went through several stages of development, from the gathering at Nicea (A.D. 325) to Constantinople (A.D. 381) to Chalcedon (A.D. 451), where the creed took the form that is quoted in the text. If you compare this statement to the creed as we find it today, you will note some further development, although the substance is the same.

There are four “ecumenical” creeds:

Still other faith statements have been developed through the centuries, such as the Augsburg Confession (Lutheran), the Westminster Confession of Faith (Reformed), and the Richmond Declaration of Faith (Quaker). These should be thought of as ancillary teachings reinforcing particular denominational distinctives rather than as essential to evangelical faith and witness.

^74.As quoted in D. Elton Trueblood, The Validity of the Christian Mission (New York: Harper & Row, 1972).

^75.The Journal of George Fox, rev. edition ed. John L. Nickalls (Cambridge: University Press, 1952), p. 263.

^76.As quoted in Bloesch, Essentials of Evangelical Theology, vol. 1, p. 51.

^77.Those who make the pretribulation rapture a test for orthodoxy would probably be shocked to realize that this view cannot be found in the thinking of the Protestant reformers and that it was also generally alien to early Puritan and Pietist groups. After examining Philip Schaff’s Creeds of Christendom (New York: Harper, 1919), Edward John Carnell notes that “the church has never made the details of eschatology a test of Christian fellowship” (The Case for Orthodox Theology, p. 118).

^78.Bloesch, Essentials of Evangelical Theology, vol. 1, p. 58.

^79.Bloesch, Essentials of Evangelical Theology, vol. 1, pp. 62-63,

CHAPTER 7

^1.John Pudney, John Wesley and His World (Norwich, UK: Thames and Hudson, 1978), p. 7.

^2.Donald L. Kline, Susanna Wesley: God’s Catalyst for Revival (Lima, OH: C.S.S. Publishing, 1980), p. 42.

^3.Rita F. Snowden, Such a Woman: The Story of Susanna Wesley (London: Epworth, 1963), p. 7. We cannot be certain about the Greek and Latin. Some scholars state that Susanna was well versed in these languages, but I have found no evidence of this in her letters. Also, her husband once wrote to their oldest son, who was away at Westminster School, urging him to share freely with him his inmost thoughts, adding, “I will promise you so much secrecy that even your mother shall know nothing but what you have a mind she should; for which reason it may be convenient you should write to me still in Latin” (Rebecca Lamar Harmon, Susanna: Mother of the Wesleys [New York: Abingdon, 1968], p. 19).

^4.Harmon, Susanna, p. 20.

^5.Susanna Wesley: The Complete Writings, ed. Charles Wallace, Jr. (New York: Oxford University Press, 1997), p. 5.

^6.Snowden, Such a Woman, p. 21.

^7.Arnold A. Dallimore, Susanna Wesley: The Mother of John and Charles Wesley (Grand Rapids, MI: Baker, 1993), p. 111.

^8.George J. Stevenson, Memorials of the Wesley Family (Partridge, UK: n.p., 1876), p. 158, as cited in Dallimore, Susanna Wesley, p. 110.

^9.The plumber was William Wright, and the marriage occurred in 1725. Before the wedding Hetty, realizing that they were completely unsuited for each other, tried to back out, but her father compelled her to go through with it. The child that had been conceived on that unfortunate night died soon after birth. Mr. Wright, completely unable to appreciate Hetty’s intellect and sensibilities, spent more time in taverns than he did at home. Hetty tried desperately all her life to win him over, but in vain. She once wrote these tragic lines:

Unkind, ungrateful, as thou art.

Say, must I ne’er regain thy heart?

Must all attempts to please thee prove

Unable to regain thy love?

It is entirely possible that Susanna’s grief and inner conflict over Hetty were responsible for her near-fatal illness during this period — a period that she called her “sad defection when I was almost without hope” (Adam Clarke, Memoirs of the Wesley Family [New York: Carlton & Porter, n.d.], pp. 535-36, 539).

^10.John Wesley tried repeatedly to bring about a reconciliation between father and daughter. On 28 August 1726 he preached a sermon entitled “Universal Charity.” He noted, “One great reason for my writing the above-mentioned sermon was to endeavour as far as in me lay, to convince them that even on the supposition that she [Hetty] was impenitent, some tenderness was due to her still which my mother, when I read it to her, was so well aware of that she told me as soon as I had read it, You writ this sermon for Hetty. …”’ His efforts were to no avail, however; Samuel Wesley went to his grave estranged from his most gifted daughter (Harmon, Susanna, pp. 124-25).

^11.Susanna Wesley, ed. Charles Wallace, p. 35.

^12.Susanna Wesley, ed. Charles Wallace, p. 65.

^13.Pudney, John Wesley and His World, p. 53, and Harmon, Susanna, p. 13.

^14.The phrase “the calamities of life” actually comes from a letter Hetty wrote to her father in a futile bid for reconciliation (Stevenson, Memorials of the Wesley Family, p. 306, as cited in Harmon, Susanna, p. 133). Susanna knew more “calamities” than I have mentioned here. For example, one child died accidentally when a nurse fell asleep on top of her, suffocating her. Another child, Kezia, died at thirty-two after a lingering illness.

^15.Kline, Susanna Wesley, p. 51.

^16.Kline, Susanna Wesley, p. 49.

^17.Harmon, Susanna, p. 166.

^18.Harmon, Susanna, p. 80.

^19.Susanna Wesley, ed. Charles Wallace, pp. 79-83.

^20.Susanna Wesley, ed. Charles Wallace, pp. 118-22, 133-41, 144-54.

^21.Clarke, Memoirs, p. 420.

^22.Clarke, Memoirs, pp. 297-98, originally published as “The Excellency of A Publick Spirit: Set forth in a Sermon preach’d … at the Funeral of that late Reverend Divine Dr. Samuel Annesley, 1697,” by Daniel Williams, p. 146, and republished by John Wesley in the Arminian Magazine, vol. XV, p. 248.

^23.Harmon, Susanna, pp. 160-61.

^24.John Kirk, The Mother of the Wesleys, 4th ed. (London: Jarrold & Sons, 1866), p. x.

^25.Henry P. Van Dusen, Dag Hammarskjöld: The Statesman and His Faith (New York: Harper & Row, 1967), p. 4.

^26.Dag Hammarskjöld, Markings, trans. Leif Sjöberg and W. H. Auden (New York: Ballantine, 1993), p. v.

^27.A good translation of Vägmärken is “Trail Marks.” Hammarskjöld explained the title in one of the book’s entries: “These notes? — They were signposts you began to set up after you had reached a point where you needed them, a fixed point that was on no account to be lost sight of.” The image is from his own extensive experience in mountain climbing. He had learned of the practice of piling up stones to mark progress on an uncharted mountain. The stones not only helped the original climber but also served as a guide for future climbers. Hammarskjöld hinted at Just such a reason for his notes: “Perhaps it may be of interest to somebody to learn about a path about which the traveler who was committed to it did not wish to speak while he was alive (Hammarskjöld, Markings, p. 124).

^28.Hammarskjöld, Markings, p. 143.

^29.Hammarskjöld, Markings, pp. xix-xx.

^30.Joseph P. Lash, Dag Hammarskjöld: Custodian of the Brushfire Peace (London: Cassell, 1961), pp. 206, 209, as cited in Van Dusen, Dag Hammarskjöld, p. 210.

^31.In eight-and-a-half years at the United Nations Hammarskjöld undertook seventy-six diplomatic missions, including an early trip to China; six trips to the Near East; three trips to Moscow, Prague, and other Eastern European capitals; two trips to southern and eastern Asia; one trip around the world via Australia and the central Pacific Islands; two trips to South America; and six trips to virtually every part of the African continent. For a detailing of these and other missions see Lash’s Dag Hammarskjöld.

^32.Hammarskjöld, Markings, p. 103.

^33.Servant of Peace: A Selection of the Speeches and Statements of Dag Hammarskjöld, ed. Wilder Foote (New York: Harper & Row, 1963), foreword, as cited in Van Dusen, Dag Hammarskjöld, p. 46.

^34.Hammarskjöld, Markings, p. 158.

^35.Van Dusen, Dag Hammarskjöld, p. 80. The issue is, of course, more complex than this. Hammarskjöld penned his most significant “marking” on the subject after a 1952 visit with a friend of his youth — a woman who in earlier days the young Dag considered a possible fiancée.

Incapable of being blinded by desire,

Feeling I have no right to intrude upon another,

Afraid of exposing my own nakedness,

Demanding complete accord as a condition for a life together:

How could things have gone otherwise?

In this poem of penetrating self-understanding (Markings, p. 72) we find the four reasons Hammarskjöld himself gave for his lifelong celibacy: (1) a firm refusal to give in to impulse, (2) the deepest respect for the privacy of others, (3) an extreme modesty in revealing himself, emotionally and physically, and (4) an unrealistic and unattainable ideal of mutual understanding. As he put it, “How could things have gone otherwise?” Even so, Hammarskjöld suffered terribly from the media’s insinuations of sexual deviation — insinuations for which there was never a shred of evidence. In one of his late haiku (Markings, p. 170), he wrote:

Because it never found a mate,

Men called

The unicorn abnormal.

^36.Servant of Peace, ed. Wilder Foote, foreword, as cited in Van Dusen, Dag Hammarskjöld, p. 46.

^37.Van Dusen, Dag Hammarskjöld, p. 18.

^38.Van Dusen, Dag Hammarskjöld, p. 6.

^39.Hammarskjöld, Markings, p. 1.

^40.The translators of Markings, in seeking an equivalent hymn line that would be meaningful to English readers, chose the phrase “Night is drawing nigh” from the Baring-Gould evening hymn “Now the Day Is Over.” Despite the superficial similarity of the lines, the two hymns are utterly different in character. “Now the Day Is Over” is a simple evening hymn reminding us of the end of the day, and it concludes on a hopeful note of the new morning to come. In contrast, the Swedish hymn “The Little While I Linger Here” is a powerful contemplation upon the transitoriness of life, and its closing lines anticipate and welcome death. The “NIGHT APPROACHES NOW” that Hammarskjöld quotes is the night of death, not the end of the day.

^41.Hammarskjöld, Markings, p. 28. These meditations upon death may strike the American mentality as a bit strange, even morbid. The Scandinavian mind would not find it unusual in the least, however; nor would most cultures throughout history. Indeed, one of the well-established Spiritual Disciplines is to contemplate one’s own demise.

^42.Hammarskjöld, Markings, p. 50.

^43.Hammarskjöld, Markings, p. 68.

^44.Hammarskjöld, Markings, p. 74.

^45.Hammarskjöld, Markings, p. 75.

^46.It has been commonly assumed that this radical alteration in outlook came because of Hammarskjöld’s election as secretary-general of the United Nations. Without a doubt this played a role in consolidating the transformation, but I am arguing here that the real change was far deeper and more interior and that it preceded his UN election by several months. In doing this, I am following the line of argumentation of Henry Van Dusen, which to my mind is quite convincing. For an enlargement of Van Dusen’s position see Dag Hammarskjöld: The Statesman and His Faith, particularly chaps. 4 and 5.

While the change in outlook is fundamental and pervasive, we must not give the impression that the dogging questions and spiritual anguish utterly disappear from the reflections. They do not. Expressions of loneliness, interior suffering, sacrifice, and death continue to the very end, but they never again dominate his thinking.

^47.Hammarskjöld, Markings, p. 180.

^48.Hammarskjöld, Markings, p. 76.

^49.Hammarskjöld, Markings, p. 106.

^50.Hammarskjöld, Markings, p. 136.

^51.Hammarskjöld, Markings, p. 181.

^52.A host of books and articles are available through libraries. I especially call your attention to the following: Joseph Lash, Dag Hammarskjöld: Custodian of the Brushfire Peace; Israel Levine, Champion of World Peace: Dag Hammarskjöld (New York: J. Messner, 1962); Stephen Myron Schwebel, The Secretary-General of the U.N.: His Political Powers and Practices (Cambridge, MA: Harvard University Press, 1952); Adlai Ewing Stevenson, Looking Outward: Years of Crisis at the United Nations (New York: Harper & Row, 1963); and Sven Stolpe, Dag Hammarskjöld: A Spiritual Portrait (New York: Scribner, 1966).

^53.Van Dusen, Dag Hammarskjöld, p. 104.

^54.Hammarskjöld, Markings, p. 122.

^55.Hammarskjöld, Markings, p. 124.

^56.Hammarskjöld, Markings, p. 172.

^57.Today we encounter the material world in its fallen state. It is “a good world gone bad,” as C. S. Lewis put it. Therefore, on a practical level, we are constantly dealing with the many distortions of the material universe — the ways it can lead us into sin — and I will address some of these under the “perils” of the Tradition. But that constant pastoral and practical struggle must never keep us from affirming the goodness of matter as created by God.

^58.What is often called the liturgical movement began almost simultaneously in different parts of the Christian world in the years following the First World War. It has had different forms and colorings in each of the Christian confessions, and within these confessions it has developed in a variety of ways in various countries. While it is true that this movement has been most prominent among the “high churches,” hardly a group has been left untouched by it. And the liturgical flow moves both ways: many of the spontaneous liturgies of the “low churches” have been adapted into more sacramental settings with great benefit.

^59.Evelyn Underhill, Worship (Guildford, Surrey, UK: Eagle, 1991), p. 33.

^60.Throughout history different Christian groups have had various lists of official Sacraments. By the twelfth century the Roman Catholic Church had solidified its number at seven: baptism, confirmation, Eucharist, penance, extreme unction, holy orders, and matrimony. Sacraments in the Orthodox Church are officially called “holy mysteries,” and they usually list a similar seven. The idea of counting, however, may be misleading, for the more ancient practice of the Orthodox Church has been to consider everything that is in and of the Orthodox Church as sacramental or mystical. Protestants have tended toward two Sacraments — baptism and Eucharist — though they have often also stressed the sacramental quality of preaching. Quakers and the Salvation Army are the two groups that have done away completely with outward and visible Sacraments. Even these groups, however, stress the sacramental character of life and the need for a visible enfleshment of that life. This notion is well expressed in the following hymn written by Albert Orsborn, a general in the Salvation Army:

My life must be Christ’s broken bread,

My love his outpoured wine,

A cup o’erfilled, a table spread

Beneath his name and sign.

That other souls, refreshed and fed,

May share his life through mine.

^61.C. S. Lewis, They Stand Together: The letters of C. S. Lewis to Arthur Greeves (1914-1963), ed. Walter Hooper (New York: Macmillan, 1979), p. 499.

^62.See John 4:1-26. For an extended exegesis of this “double meaning” see Oscar Cullmann, Early Christian Worship (Philadelphia: Westminster, 1953).

^63.“Babylonian Captivity,” Luther’s Works, trans. A.T.W. Steinhauser, Frederick C. Ahrens, and Abdel Ross Wentz (Philadelphia: Muhlenberg, 1959), XXXVI, 57, as cited in James F. White, A Brief History of Christian Worship (Nashville, TN: Abingdon, 1993), p. 114.

^64.“God’s Grandeur” and #34 (untitled), Prose and Poetry of Gerard Manley Hopkins, ed. W. H. Gardner (New York: Penguin, 1953), pp. 27, 51.

^65.The exact nature of the transformation is beyond the scope of this book. I have convictions on the eucharistic debate over transubstantiation, consubstantiation, and memorial, but they are irrelevant here. The key point is that in all three understandings we invite God to manifest his presence among us.

^66.Martin Luther, “The Babylonian Captivity,” in Three Treatises (Philadelphia: Muhlenberg Press, 1960), p. 203.

^67.D. Elton Trueblood, The Common Ventures of Life: Marriage, Birth, Work, Death (New York: Harper & Row, 1965), p. 86.

^68.For those who would like to pursue this matter further, I suggest a few sources: Work and Leisure in Christian Perspective, by Leland Ryken (Portland, OR: Multnomah, 1987); The Biblical Doctrine of Work, by Alan Richardson (London: SCM, 1952); Working, by Studs Terkel (New York: Avon, 1975); Your Other Vocation, by D. Elton Trueblood (New York: Harper, 1952); Business as a Calling, by Michael Novak (New York: Free Press, 1996); and Why America Doesn’t Work, by Charles Colson and Jack Eckerd (Dallas, TX: Word, 1991).

^69.A Testament to Freedom: The Essential Writings of Dietrich Bonhoeffer, ed. Geffrey B. Kelly and F. Burton Nelson (San Francisco: HarperSanFrancisco, 1990), p. 512.

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