Standing Commission on Liturgy and Music – Page 10

May 17: William Hobart Hare, Bishop of Niobrara, and of South Dakota, 1909

May 17, 2011gcoffice20 Comments

Welcome to the Holy Women, Holy Men blog! We invite you to read about this commemoration, use the collect and lessons in prayer, whether individually or in corporate worship, then tell us what you think. For more information about this project, click here.

William Hobart Hare was a missionary bishop to the Niobrara Territory and later the ﬁrst bishop of South Dakota.

Hare was born in Princeton, New Jersey, in 1838. Although he studied at the University of Pennsylvania, he never received a degree and prepared for ordination without attending seminary. He was ordained to the diaconate in 1859 and to the priesthood in 1862. He served St. Luke’s and St. Paul’s, Chestnut Hill, both in Philadelphia.

He moved to Minnesota in 1863 with the hope that a different climate would improve his wife’s failing health. It was there that he ﬁrst came into contact Native Americans, an encounter that would change his life and shape his vocation. Hare returned to Philadelphia in 1867 to become the Rector of the Church of the Ascension, but his personal interest in the church’s ministry among Native Americans never waned.

In 1871, the House of Bishops of the Episcopal Church created the Missionary District of Niobrara encompassing much of the Dakotas. A year later, the House of Bishops elected Hare to become the Bishop of Niobrara and he was ordained to the episcopate on January 9, 1873.

Bishop Hare, often referred to as “The Apostle to the Sioux,” devoted himself to work among the Native Americans in the vast expanse of the Niobrara Territory. Well ahead of his time in his approach to mission work, Hare believed it was important to honor as much of the tradition and culture of the people as possible. His desire was not to destroy the fabric of Sioux culture, but to bring the gospel into the midst of it so that the people could also come to know Jesus. Instead of suppressing the customs of the people, he saw them as vessels that could communicate God’s grace.

In 1883, the House of Bishops divided the Missionary District of Niobrara into the districts of North and South Dakota. Bishop Hare from that point took responsibility for what would become the Diocese of South Dakota.

Collects

I. Wakantanka, Holy God, who didst call thy servant William Hobart Hare to bear witness to thee throughout the vast reaches of the Niobrara Territory, bearing the means of grace and the hope of glory to the peoples of the Plains: We offer thanks for the devotion of those who received the Good News gladly, and for the faithfulness of the generations who have succeeded them. Strengthen us with thy Holy Spirit that we may walk in their footsteps and lead many to faith in Jesus Christ, in whom the living and the dead are one; and who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

II. Wakantanka, Holy God, you called your servant William Hobart Hare to bear witness to you throughout the vast reaches of the Niobrara Territory, bearing the means of grace and the hope of glory to the peoples of the Plains: We give you thanks for the devotion of those who received the Good News gladly, and for the faithfulness of the generations who have succeeded them. Strengthen us with your Holy Spirit that we may walk in their footsteps and lead many to faith in Jesus Christ, in whom the living and the dead are one; and who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Lessons

Psalm 121

Isaiah 40:3–11

Romans 10:12–17

John 4:7–15

Preface of a Saint (2)

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We invite your reflections about this commemoration and its suitability for the official calendar and worship of The Episcopal Church. How did this person’s life witness to the Gospel? How does this person inspire us in Christian life today?

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May 16: The Martyrs of the Sudan

May 16, 2011gcoffice20 Comments

“The blood of the martyrs is the seed of the church,” the third-century North African teacher, Tertullian, once wrote. And in no place is that observation more apt than in Sudan, Africa’s largest country, and a land long torn by violence.

British policy in the late nineteenth century was to arbitrarily divide the vast country between a Muslim North and a multiethnic South, limiting Christian missionary activity largely to the latter, an artiﬁcial division that has created enduring problems. Since independence, on January 1, 1956, three civilian governments and three military dictatorships have ruled a country that has experienced forty-one years of civil war. During the 1980s Sudan’s internal armed conﬂict assumed an increasingly religious character, fueled by a northern-dominated Islamic government imposing authoritarian political control, Islam as the state religion, a penal code based on Sharia law, and restrictions on free speech and free assembly.

On May 16, 1983, a small number of Episcopal and Roman Catholic clerical and lay leaders declared they “would not abandon God as they knew him.” Possibly over two million persons, most of them Christians, were then killed in a two-decade civil war, until a Comprehensive Peace Treaty was signed in January 2005. During those years, four million southern Christians may have been internally displaced, and another million forced into exile in Africa and elsewhere. Yet despite the total destruction of churches, schools, and other institutions, Sudanese Christianity, which includes four million members of the Episcopal Church of the Sudan, has both solidiﬁed as a faith community, and gradually expanded at home and among refugees, providing steadfast hope in often-desperate setting.

This hymn, written by Sudanese children in exile in Ethiopia, reﬂects both the tragedy and depth of faith of Sudan’s Christians:

Look upon us, O Creator who has made us.
God of all peoples, we are yearning for our land.
Hear the prayer of our souls in the wilderness.
Hear the prayer of our bones in the wilderness.
Hear our prayer as we call out to you.

Collects

I. O God, steadfast in the midst of persecution, by whose providence the blood of the martyrs is the seed of the Church: As the martyrs of the Sudan refused to abandon Christ even in the face of torture and death, and so by their sacriﬁce brought forth a plenteous harvest, may we, too, be steadfast in our faith in Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

II. O God, steadfast in the midst of persecution, by your providence the blood of the martyrs is the seed of the Church: As the martyrs of the Sudan refused to abandon Christ even in the face of torture and death, and so by their sacriﬁce brought forth a plentiful harvest, may we, too, be steadfast in our faith in Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Lessons

Psalm 116:10–17

Wisdom 3:1–9

Hebrews 10:32–39

Matthew 24:9–14

Preface of Holy Week

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May 13: Frances Perkins, Public Servant and Prophetic Witness, 1965

May 13, 2011gcoffice22 Comments

Frances Perkins was the ﬁrst woman to serve a President of the United States as a member of the cabinet.

Born in Boston in 1880 and educated at Mount Holyoke College and Columbia University, Perkins was passionate about the social problems occasioned by the continuing effects of industrialization and urbanization.

As a young adult she discovered the Episcopal Church and was conﬁrmed at the Church of the Holy Spirit in Lake Forest, Illinois, on June 11, 1905, and was a faithful and active Episcopalian for the remainder of her life.

After moving to New York, she became an advocate for industrial safety and persistent voice for the reform of what she believed were unjust labor laws. This work got the attention of two of New York’s governor’s, Al Smith and Franklin D. Roosevelt, in whose state administrations she took part.

President Roosevelt appointed her to a cabinet post as Secretary of Labor, a position she would hold for twelve years. As Secretary of Labor, Perkins would have a major role in shaping the “New Deal” legislation signed into law by President Roosevelt and which had great impact upon the nation as it emerged from the Great Depression of the early 1930’s.

During her years of public service, Frances Perkins depended upon her faith, her life of prayer, and the guidance of her church for the support she needed to assist the United States and its leadership to face the enormous problems of the time. During her time as Secretary of Labor, she would take time away from her duties on a monthly basis and make a retreat with the All Saints’ Sisters of the Poor in nearby Catonsville, Maryland.

Following her public service she became a professor of industrial and labor relations at Cornell University. She remained active in teaching, social justice advocacy, and in the mission of the Episcopal Church until her death in 1965.

Collects

I. Loving God, whose Name is blest for Frances Perkins, who lived out her belief that the special vocation of the laity is to conduct the secular affairs of society that all may be maintained in health and decency: Help us, following her example, to contend tirelessly for justice and for the protection of all in need, that we may be faithful followers of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

II. Loving God, we bless your Name for Frances Perkins, who lived out her belief that the special vocation of the laity is to conduct the secular affairs of society that all may be maintained in health and decency. Help us, following her example, to contend tirelessly for justice and for the protection of all in need, that we may be faithful followers of Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Lessons

Psalm 37:27–31

Deuteronomy 15:7–11

Ephesians 4:25–5:2

Luke 9:10–17

Preface of Baptism

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May 10: Nicolaus Ludwig von Zinzendorf, Prophetic Witness, 1760

May 10, 2011gcoffice21 Comments

Nicolaus von Zinzendorf (1700-1760) was a Count of the Holy Roman Empire who always had more interest in religious matters than in affairs of court. Following studies at the pietist center of Halle, he developed his own “theology of the heart,” which placed great emphasis on a close personal relationship with the suffering Savior.

This “heart religion” was not just inner emotion, however, but was to result in a life totally devoted to the Savior. “All of life becomes a liturgy,” said Zinzendorf, and even the most mundane task can be an act of worship.

Always a champion of the underdog, he granted asylum to Czech Protestant exiles. Following a unifying experience on August 13, 1727, in their settlement of Herrnhut on his estate, the old church of the Unitas Fratrum or Bohemian Brethren was reborn and developed a rich liturgical and devotional life. This Moravian Church as it came to be called launched pioneer mission work, ﬁrst in the Caribbean and then around the world. Zinzendorf himself became a bishop, and devoted his personal fortune to furthering the work of the church.

He was an early advocate of ecumenism, and in America he attempted to bring Protestant denominations together in the “Pennsylvania Synods.” He was not a systematic theologian, but produced numerous theological writings, widely read in Germany. In addition to these, he was a proliﬁc hymn writer, and many of his hymn texts remain in use today in the Moravian Church and beyond. His view of the church is summed up in his stanza:

Christian hearts, in love united,
seek alone in Jesus rest;
has he not your love excited?
Then let love inspire each breast.
Members on our Head depending,
lights reﬂecting him, our Sun,
brethren—his commands attending,
we in him, our Lord, are one.
(Moravian Book of Worship 1995: 673)

Collects

I. God of life made new in Christ, who dost call thy Church to keep on rising from the dead: We remember before thee the bold witness of thy servant Nicolaus von Zinzendorf, through whom thy Spirit moved to draw many in Europe and the American colonies to faith and conversion of life; and we pray that we, like him, may rejoice to sing thy praise, live thy love and rest secure in the safekeeping of the Lord; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

II. God of life made new in Christ, you call your Church to keep on rising from the dead: We remember before you the bold witness of your servant Nicolaus von Zinzendorf, through whom your Spirit moved to draw many in Europe and the American colonies to faith and conversion of life; and we pray that we, like him, may rejoice to sing your praise, live your love and rest secure in the safekeeping of the Lord; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Lessons

Psalm 101:1–4

Nehemiah 12:27–31a, 43

2 Thessalonians 2:13–3:5

John 16:16–22

Preface of a Saint (3)

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May 9: Gregory of Nazianzus, Bishop of Constantinople, 389

May 9, 2011gcoffice13 Comments

Gregory of Nazianzus, one of the Cappadocian Fathers, loved God, the art of letters, and the human race—in that order. He was born about 330 in Nazianzus in Cappadocia (now Turkey), the son of a local bishop. He studied rhetoric in Athens with his friend Basil of Caesarea, and Julian, later to be the apostate emperor.

Gregory, together with Basil, compiled an anthology of Origen’s works, The Philokalia. Two years later, he returned to his home, a town then rent by heresies and schism. His defense of his father’s orthodoxy in the face of a violent mob brought peace to the town and prominence to Gregory.

In 361, against his will, Gregory was ordained presbyter, and settled down to live an austere, priestly life. He was not to have peace for long. Basil, in his ﬁght against the Arian Emperor Valens, compelled Gregory to become Bishop of Sasima. According to Gregory, it was “a detestable little place without water or grass or any mark of civilization.” He felt, he said, like “a bone ﬂung to the dogs.” His friendship with Basil suffered a severe break.

Deaths in his family, and that of his estranged friend Basil, brought Gregory himself to the point of death. He withdrew for healing. In 379, Gregory moved to Constantinople, a new man and no longer in despair. He appeared as one aﬁre with the love of God. His fame as a theologian rests on ﬁve sermons he delivered during this period on the doctrine of the Trinity. They are marked by clarity, strength, and a charming gaiety.

The next year, the new Emperor Theodosius entered Constantinople, and expelled its Arian bishop and clergy. Then, on a rainy day, the crowds in the Great Church of Hagia Sophia acclaimed Gregory bishop, after a ray of sunlight suddenly shone on him. Power and position meant nothing to Gregory. After the Ecumenical Council of 381, he retired to Nazianzus where he died in 389. Among the Fathers of the Church, he alone is known as “The Divine,” “The Theologian.”

Collects

I. Almighty God, who hast revealed to thy Church thine eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like thy bishop Gregory of Nazianzus, we may continue steadfast in the confession of this faith, and constant in our worship of thee, Father, Son, and Holy Spirit; who livest and reignest for ever and ever. Amen.

II. Almighty God, you have revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like your bishop Gregory of Nazianzus, we may continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son, and Holy Spirit; for you live and reign for ever and ever. Amen.

Lessons

Psalm 37:3–6, 32–33

Wisdom 7:7–14

Ephesians 3:14–21

John 8:25–32

Preface of Trinity Sunday

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May 8: Dame Julian of Norwich, c. 1417

May 8, 2011gcoffice32 Comments

Of Dame Julian’s early life we know little, only the probable date of her birth (1342). Her own writings in the Revelations of Divine Love are concerned only with her visions, or “showings,” that she experienced when she was thirty years old.

She had been gravely ill and was given the last rites; suddenly, on the seventh day, all pain left her, and she had ﬁfteen visions of the Passion. These brought her great peace and joy. “From that time I desired oftentimes to learn what was our Lord’s meaning,” she wrote, “and ﬁfteen years after I was answered in ghostly understanding: ‘Wouldst thou learn the Lord’s meaning in this thing? Learn it well. Love was his meaning. Who showed it thee? Love. What showed he thee? Love. Wherefore showed it he? For Love. Hold thee therein and thou shalt learn and know more in the same.’ Thus it was I learned that Love was our Lord’s meaning.”

Julian had long desired three gifts from God: “the mind of his passion, bodily sickness in youth, and three wounds—of contrition, of compassion, of will-full longing toward God.” Her illness brought her the ﬁrst two wounds, which then passed from her mind. The third, “will-full longing” (divinely inspired longing), never left her. She became a recluse, an anchoress, at Norwich soon after her recovery from illness, living in a small dwelling attached to the Church of St. Julian. Even in her lifetime, she was famed as a mystic and spiritual counselor and was frequently visited by clergymen and lay persons, including the famous mystic Margery Kempe. Kempe says of Julian: “This anchoress was expert in knowledge of our Lord and could give good counsel. I spent much time with her talking of the love of our Lord Jesus Christ.”

The Lady Julian’s book is a tender and beautiful exposition of God’s eternal and all-embracing love, showing how his charity toward the human race is exhibited in the Passion. Again and again she referred to Christ as “our courteous Lord.” Many have found strength in the words the Lord had given her: “I can make all things well; I will make all things well; I shall make all things well; and thou canst see for thyself that all manner of things shall be well.”

Collects

I. Lord God, who in thy compassion didst grant to the Lady Julian many revelations of thy nurturing and sustaining love: Move our hearts, like hers, to seek thee above all things, for in giving us thyself thou givest us all; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

II. Lord God, in your compassion you granted to the Lady Julian many revelations of your nurturing and sustaining love: Move our hearts, like hers, to seek you above all things, for in giving us yourself you give us all; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons

Psalm 27:5–11

Isaiah 46:3–5

Hebrews 10:19–24

John 4:23–26

Preface of Epiphany

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May 7: Harriet Starr Cannon, Religious, 1896

May 7, 2011gcoffice23 Comments

Harriet Starr Cannon founded the Community of St. Mary. Cannon was born in Charleston in 1823 and was orphaned in 1824 when her parents died of yellow fever. She grew up with her only surviving sibling in Bridgeport, Connecticut, in the home of relatives. In 1851, Cannon entered the Sisters of the Holy Communion, an order founded
by William Augustus Muhlenberg, Rector of the Church of the Holy Communion in New York City. The Sisters were heavily involved in the operation of clinics and care facilities that would become St. Luke’s Hospital in the City of New York. During her years with the Sisters of the Holy Communion, Cannon served as a nurse.

Over time, Harriet Cannon yearned for a more traditional monastic form of religious life. When agreement could not be reached with Sisters of the Holy Communion, Cannon and a small group of her sisters moved to form a new order. On the Feast of the Presentation, February 2, 1865, Horatio Potter, Bishop of the Diocese of New York, received from Harriet Cannon and her sisters the traditional vows of poverty, chastity, and obedience, at St. Michael’s Church in Manhattan. The sisters began life together as the Community of St. Mary and Harriet Cannon became the Order’s ﬁrst Superior.

The apostolate of The Community of St. Mary began with nursing and the care of women who had endured difﬁcult circumstances. After time, however, Mother Cannon and her Sisters became increasingly committed to providing free schools for the education of young women in addition to their medical work. The Community continued to grow and developed girls’ schools, hospitals, and orphanages in New York, Tennessee, and Wisconsin.

The Community of St. Mary played a critical role in response to the yellow fever epidemic in Memphis in the 1870’s. Sister Constance and her companions are remembered on September 9.

Collects

I. Gracious God, who didst call Mother Harriet and her companions to revive the religious life in the Episcopal Church by founding the religious community of St. Mary, and to dedicate their lives to thee: Grant that, after their example, we may ever surrender ourselves to the revelation of thy holy will; through our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

II. Gracious God, you called Mother Harriet and her companions to revive the religious life in the Episcopal Church by founding the religious community of St. Mary, and to dedicate their lives to you: Grant that, after their example, we may ever surrender ourselves to the revelation of your holy will; through our Savior Jesus Christ, who
lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons

Psalm 131

2 Esdras 2:15–24

Hebrews 13:1–2,5–8,15–16

Mark 9:33–37

Preface of a Saint (2)

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May 4: Monnica, Mother of Augustine of Hippo, 387

May 4, 2011gcoffice25 Comments

Monnica’s life story is enshrined in the spiritual autobiography of her eldest son, in The Confessions of Saint Augustine. Born in North Africa about 331, of Berber parents, Monnica was married to a Latinized provincial of Tagaste named Patricius, whom she won to the Christian faith before his death. In her earlier years she was not without worldly ambitions and tastes. She grew in Christian maturity and spiritual insight through an ever-deepening life of prayer.

Her ambition for her gifted son was transformed into a passionate desire for his conversion to Christ. After his baptism in Milan in 387, by Bishop Ambrose, Augustine and his mother, together with a younger brother, planned to return home to Africa. While awaiting ship at Ostia, the port of Rome, Monnica fell ill.

Augustine writes, “One day during her illness she had a fainting spell and lost consciousness for a short time. We hurried to her bedside, but she soon regained consciousness and looked up at my brother and me as we stood beside her. With a puzzled look, she asked, ‘Where was I?’ Then, watching us closely as we stood there speechless with grief, she said, ‘You will bury your mother here.’ ”

Augustine’s brother expressed sorrow, for her sake, that she would die so far from her own country. She said to the two brothers, “It does not matter where you bury my body. Do not let that worry you. All I ask of you is that, wherever you may be, you should remember me at the altar of the Lord.” To the question, whether she was not afraid at the thought of leaving her body in an alien land, she replied, “Nothing is far from God, and I need have no fear that he will not know where to ﬁnd me, when he comes to raise me to life at the end of the world.”

Recent excavations at Ostia have uncovered her original tomb. Her mortal remains, however, were transferred in 1430 to the Church of St. Augustine in Rome.

Collects

I. O Lord, who through spiritual discipline didst strengthen they servant Monnica to persevere in offering her love and prayers and tears for the conversion of her husband and of Augustine their son: Deepen our devotion, we beseech thee, and use us in accordance with thy will to bring others, even our own kindred, to acknowledge Jesus Christ as Savior and Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

II. O Lord, through spiritual discipline you strengthened your servant Monnica to persevere in offering her love and prayers and tears for the conversion of her husband and of Augustine their son: Deepen our devotion, we pray, and use us in accordance with your will to bring others, even our own kindred, to acknowledge Jesus Christ as Savior and Lord; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Lessons

Psalm 115:12–18

Judges 13:2–8

Galatians 4:1–12a

Luke 7:11–17* or John 16:20–24*

Preface of Baptism

* In some years this passage will occur at the Daily Ofﬁce on this day.

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May 2: Athanasius, Bishop of Alexandria, 373

May 2, 2011gcoffice26 Comments

Rarely in the history of the Church has the course of its development been more signiﬁcantly determined by one person than it was by Athanasius in the fourth century. Gregory of Nazianzus called him “the pillar of the Church,” and Basil the Great said he was “the God-given physician of her wounds.”

Athanasius was born about 295 in Alexandria, and was ordained deacon in 319. He quickly attracted attention by his opposition to the presbyter Arius, whose denial of the full divinity of the Second Person of the Trinity was gaining widespread acceptance. Alexander, the Bishop of Alexandria, took Athanasius as his secretary and adviser to the ﬁrst Ecumenical Council, at Nicaea in 325, which dealt with the Arian conﬂict. Athanasius was successful in winning approval for the phrase in the Nicene Creed which has ever since been recognized as expressing unequivocally the full godhead of the Son: “of one Being with the Father” (homoousios).

When Alexander died in 328, Athanasius became bishop. He fearlessly defended the Nicene Christology against emperors, magistrates, bishops, and theologians. Five times he was sent into exile. He often seemed to stand alone for the orthodox faith. “Athanasius contra mundum (against the world)” became a by-word. Yet, by the time of his last exile, his popularity among the citizens of Alexandria was so great that the Emperor had to recall him to avoid insurrection in the city.

Athanasius wrote voluminously: biblical interpretation, theological exposition, sermons, and letters. His treatise, On the Incarnation of the Word of God, is a still widely read classic. In it, he writes, “The Savior of us all, the Word of God, in his great love took to himself a body and moved as Man among men, meeting their senses, so to speak, half way. He became himself an object for the senses, so that those who were seeking God in sensible things might apprehend the Father through the works which he, the Word of God, did in the body. Human and human-minded as men were, therefore, to whichever side they looked in the sensible world, they found themselves taught the truth.”

Collects

I. Uphold thy Church, O God of truth, as thou didst uphold thy servant Athanasius, to maintain and proclaim boldly the catholic faith against all opposition, trusting solely in the grace of thine eternal Word, who took upon himself our humanity that we might share his divinity; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

II. Uphold your Church, O God of truth, as you upheld your servant Athanasius, to maintain and proclaim boldly the catholic faith against all opposition, trusting solely in the grace of your eternal Word, who took upon himself our humanity that we might share his divinity; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Lessons

Psalm 71:1–8

Ezekiel 3:1–14a

1 John 5:1–5

Matthew 10:22–32

Preface of Epiphany

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April 30: Sarah Josepha Buell Hale, Editor & Prophetic Witness, 1879

April 30, 2011gcoffice30 Comments

Sarah Josepha Buell was born in New Hampshire in 1788 to Captain Gordon Buell and Martha Buell, both of whom were advocates for equal education for both sexes. In 1813 she married David Hale, a promising lawyer who shared her intellectual interests. In 1822, David died four days before the birth of their ﬁfth child. Sarah Buell Hale wore black for the rest of her life and to support her family she turned to her considerable literary skills. In a year a volume of poetry appeared, followed by a successful novel, Northwood: A Tale of New England, which was the ﬁrst American novel by a woman and one of the ﬁrst dealing with slavery. The success generated by Northwood enabled her to edit the popular Ladies’ Magazine, which she hoped would aid in educating women, as she wrote, “not that they may usurp the situation, or encroach upon the prerogatives of man; but that each individual may lend her aid to the intellectual and moral character of those within her sphere.”

In 1830, she published a book of verses for children aimed at the Sunday school market; it included the now-famous “Mary Had a Little Lamb,” originally called “Mary’s Lamb.” Following the examples of her parents, she labored consistently for women’s education and helped found Vassar College. Her publications, including the inﬂuential Godey’s Lady’s Book, promoted concern for women’s health, property rights, and opportunities for public recognition. Hale’s inﬂuence was widespread, particularly for middle class women, in matters of child-rearing, morality, literature, and dress. Although the editor of Godey’s instructed her to avoid party politics in the publication, she dedicated much energy to causes which could unite North and South across party lines. She worked diligently to preserve Bunker Hill and George Washington’s plantation home, Mount Vernon, as American monuments. She is perhaps most famous for the nationalization of the Thanksgiving holiday, toward which she worked many years and which ﬁnally received presidential sanction under Abraham Lincoln.

Her work, in both the women’s and national spheres, was exemplary for its conciliatory nature, its concern for the unity of the nation, and for her desire to honor the work and inﬂuence of women in society.

Collects

I Gracious God, we bless thy Name for the vision and witness of Sarah Hale, whose advocacy for the ministry of women helped to support the deaconess movement. Make us grateful for thy many blessings, that we may come closer to Christ in our own families; through Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

II Gracious God, we bless your Name for the vision and witness of Sarah Hale, whose advocacy for the ministry of women helped to support the deaconess movement. Make us grateful for your many blessings, that we may come closer to Christ in our own families; through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons

Jeremiah 30:17–19,22

Philippians 1:27–2:2

Matthew 5:1–12

Psalm 96

Preface of a Saint (2)

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