Standing Commission on Liturgy and Music – Page 9

May 28: John Calvin, Theologian, 1564

May 28, 2011gcoffice63 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.

John Calvin was the premier theologian and leader of the Reformed wing of the Protestant Reformation.

Calvin was born in France in 1509 and reared in a devout Roman Catholic family. He excelled at his studies and by the age of 19 he had earned a master’s degree. His father wanted him to study law, which he did for a time, but Calvin’s own passions were theology, languages, rhetoric and the literary sciences. Around 1534, he underwent a major conversion experience, left the Roman Church, and devoted the rest of his life to the evangelical cause of the Protestant Reformation.

Calvin’s greatest work is The Institutes of the Christian Religion, first published in 1536, but repeatedly updated and revised until its final edition in 1559. Unlike Luther and Zwingli, whose theological writings were “situational” in the sense of addressing particular conflicts, Calvin’s Institutes were a more systematic treatment of the whole of Reformed evangelical theology. By taking up his reforming agenda fifteen years after Luther and Zwingli, Calvin was able to write in a more reflective and considered mode, beyond the crossfire and immediacy of the early years of the Reformation. Standard themes in Reformed theology—the sovereignty of God, election and predestination, the true nature of the Christian life, and the proper understanding of the authority of Scripture—even now bear strong Calvinist qualities. The Institutes continue to be an accessible window into the Reformed theology of the sixteenth century.

Calvin was also interested in theological principles controlling the civil state by imposing moral discipline on the people. His efforts in Geneva to establish such a theocratic moral code enjoyed periods of modest success but were met with resistance as well. Positively, Calvin’s theocratic principles of public life led to the creation of hospitals, care for the poor, orphans, widows and the infirm, provisions for better sanitation, and the creation of new industries to employ the people. Calvin’s Geneva was also a safe haven for John Knox and other Protestants of the Reformed tradition during times of unrest and exile.

Collects

I. Sovereign and holy God, who didst bring John Calvin from a study of legal systems to understand the godliness of thy divine laws as revealed in Scripture: Fill us with a like zeal to teach and preach thy Word, that the whole world may come to know thy Son Jesus Christ, the true Word and Wisdom; who with thee and the Holy Spirit liveth and reigneth, ever one God, in glory everlasting. Amen.

II. Sovereign and holy God, you brought John Calvin from a study of legal systems to understand the godliness of your divine laws as revealed in Scripture: Fill us with a like zeal to teach and preach your Word, that the whole world may come to know your Son Jesus Christ, the true Word and Wisdom; who with you and the Holy Spirit lives and reigns, ever one God, in glory everlasting. Amen.

Lessons

Psalm 119:1–8

Joel 2:1–2,12–14

Romans 9:18–26

John 15:1–11

Preface of Trinity Sunday

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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 27: Bertha and Ethelbert, Queen and King of Kent, 616

May 27, 2011gcoffice20 Comments

Christianity had been known in Britain among the Celts since the third century, but in the fifth century the southeast was invaded by pagan Anglo-Saxons who drove the Celts north and west into Scotland, Ireland, and Wales. Ethelbert succeeded his father as Saxon king of Kent in 560. He was, according to the Venerable Bede, a fair ruler and the first English King to promulgate a code of law. Brisk cross-channel trade with France exposed Ethelbert to Roman customs and luxuries. His admiration for the Frankish ways led him to marry a French Christian princess, Bertha. Although not a Christian himself, Ethelbert promised Bertha’s father that she could practice her faith. Good to his word, he welcomed her chaplain and granted him an old Christian mausoleum to convert into the Church of St. Martin, which still stands today.

In 597, the Roman mission to England under Augustine arrived. When he first heard the Gospel, Ethelbert was cautious and unconvinced. However, his fair-mindedness and hospitality were evident in his welcome to Augustine: “The words and promises you bring are fair enough, but because they are new to us and doubtful, I cannot accept them and forsake those beliefs which I and the whole English race have held so long. But as you have come on a long pilgrimage and are anxious, I perceive, to share with us things which you believe are true and good, we do not wish to do you harm; on the contrary, we receive you hospitably and provide what is necessary for your support; nor do we forbid you to win all you can to your faith and religion by your preaching.”

The following Pentecost, Ethelbert was baptized, becoming the first Christian King in England. Though he helped the missionaries and founded cathedrals and churches throughout southeastern England, including Canterbury Cathedral, he never coerced his people, or even his children, into conversion. Bertha’s kind and charitable nature and Ethelbert’s respect for law and the dignity of individual conscience represent, to this day, some of the best of the English Christian spirit.

Collects

I. God our ruler and guide, we honor thee for Queen Bertha and King Ethelbert of Kent who, gently persuaded by the truth of thy Gospel, encouraged others by their godly example to follow freely the path of discipleship; and we pray that we, like them, may show the goodness of thy Word not only by our words but in our lives; through Jesus Christ, who with thee and the Holy Spirit liveth and reigneth, one God, in glory everlasting. Amen.

II. God our ruler and guide, we honor you for Queen Bertha and King Ethelbert of Kent who, gently persuaded by the truth of your Gospel, encouraged others by their godly example to follow freely the path of discipleship; and we pray that we, like them, may show the goodness of your Word not only by our words but in our lives; through Jesus Christ, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

Lessons

Psalm 144:9–15

Wisdom 9:7–12

1 Timothy 4:6–10

Luke 10:21–24

Preface of a Saint (1)

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May 26: Augustine, First Archbishop of Canterbury, 605

May 26, 2011gcoffice12 Comments

Although Christianity had existed in Britain before the invasions of Angles and Saxons in the fifth century, Pope Gregory the Great decided in 596 to send a mission to the pagan Anglo-Saxons. He selected, from his own monastery on the Coelian hill in Rome, a group of monks, led by their prior, Augustine. They arrived in Kent in 597, carrying a silver cross and an image of Jesus Christ painted on a board, which thus became, so far as we know, “Canterbury’s first icon.”

King Ethelbert tolerated their presence and allowed them the use of an old church built on the east side of Canterbury, dating from the Roman occupation of Britain. Here, says the Venerable Bede, they assembled “to sing the psalms, to pray, to say Mass, to preach, and to baptize.” This church of St. Martin is the earliest place of Christian worship in England still in use.

Probably in 601, Ethelbert was converted, thus becoming the first Christian king in England. About the same time, Augustine was ordained bishop somewhere in France and named “Archbishop of the English Nation.” Thus, the see of Canterbury and its Cathedral Church of Christ owe their establishment to Augustine’s mission, as does the nearby Abbey of SS. Peter and Paul, later re-named for Augustine. The “chair of St. Augustine” in Canterbury Cathedral, however, dates from the thirteenth century.

Some correspondence between Augustine and Gregory survives. One of the Pope’s most famous counsels to the first Archbishop of Canterbury has to do with diversity in the young English Church. Gregory writes, “If you have found customs, whether in the Roman, Gallican, or any other Churches that may be more acceptable to God, I wish you to make a careful selection of them, and teach the Church of the English, which is still young in the faith, whatever you can profitably learn from the various Churches. For things should not be loved for the sake of places, but places for the sake of good things.”

This counsel bears on the search for Christian “unity in diversity” of the ecumenical movement of today.

Augustine died on May 26, probably in 605.

Collects

I. O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy Name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

II. O Lord our God, by your Son Jesus Christ you called your apostles and sent them forth to preach the Gospel to the nations: We bless your holy Name for your servant Augustine, first Archbishop of Canterbury, whose labors in propagating your Church among the English people we commemorate today; and we pray that all whom you call and send may do your will, and bide your time, and see your glory; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons

Psalm 66:1–8

Tobit 13:1,10–11

2 Corinthians 5:17–20a

Luke 5:1–11

Preface of Apostles

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May 25: Bede, the Venerable Priest, and Monk of Jarrow, 735

May 25, 2011gcoffice14 Comments

At the age of seven, Bede’s parents brought him to the nearby monastery at Jarrow (near Durham in northeast England) for his education. There, as he later wrote, “spending all the remaining time of my life … I wholly applied myself to the study of Scripture, and amidst the observance of regular discipline, and the daily care of singing in the church, I always took delight in learning, teaching, and writing.”

Bede was ordained deacon at nineteen, and presbyter at thirty. He died on the eve of the Ascension while dictating a vernacular translation of the Gospel according to John. About 1020 his body was removed to Durham, and placed in the Galilee, the Lady Chapel at the west end of the Cathedral nave.

Bede was the greatest scholar of his time in the Western Church. He wrote commentaries on the Scriptures based on patristic interpretations. His treatise on chronology was standard for a long time. He also wrote on orthography, poetic meter, and especially on history. His most famous work, The Ecclesiastical History of England, written in Latin, remains the primary source for the period 597 to 731, when Anglo-Saxon culture developed and Christianity triumphed. In this work, Bede was clearly ahead of his time. He consulted many documents, carefully evaluated their reliability, and cited his sources. His interpretations were balanced and judicious. He also wrote the History of the Abbots (of Wearmouth and Jarrow), and a notable biography of Cuthbert, both in prose and verse.

His character shines through his work—an exemplary monk, an ardent Christian, devoted scholar, and a man of pure and winsome manners. He received the unusual title of Venerable more than a century after his death. According to one legend, the monk writing the inscription for his tomb was at a loss for a word to fill out the couplet:

Hac sunt in fossa Bedae—blank—ossa

(This grave contains the— blank—Bede’s remains)

That night an angel filled in the blank: Venerabilis.

Collects

I. Heavenly Father, who didst call thy servant Bede, while still a child, to devote his life to thy service in the disciplines of religion and scholarship; Grant that as he labored in the Spirit to bring the riches of thy truth to his generation, so we, in our various vocations, may strive to make thee known in all the world; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

II. Heavenly Father, you called your servant Bede, while still a child, to devote his life to your service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of your truth to his generation, so we, in our various vocations, may strive to make you known in all the world; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons

Psalm 78:1–4

Wisdom 7:15–22

1 Corinthians 15:1–8

Matthew 13:47–52

Preface of a Saint (1)

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May 24: Jackson Kemper, First Missionary Bishop in the United States, 1870

May 24, 2011gcoffice13 Comments

When the General Convention of 1835 made all the members of the Episcopal Church members also of the Domestic and Foreign Missionary Society, it provided at the same time for missionary bishops to serve in the wilderness and in foreign countries. Jackson Kemper was the first such bishop. Although he was assigned to Missouri and Indiana, he laid foundations also in Iowa, Wisconsin, Minnesota, Nebraska, and Kansas, and made extensive missionary tours in the South and Southwest. Kemper was born in Pleasant Valley, New York, on December 24, 1789. He graduated from Columbia College in 1809, and was ordained deacon in 1811, and priest in 1814.

He served Bishop White as Assistant at Christ Church, Philadelphia. At his urging, Bishop White made his first and only visitation in western Pennsylvania. In 1835, Kemper was ordained bishop, and immediately set out on his travels.

Because Episcopal clergymen, mostly from well-to-do Eastern homes, found it hard to adjust to the harsh life of the frontier—scorching heat, drenching rains, and winter blizzards—Kemper established Kemper College in St. Louis, Missouri, the first of many similar attempts to train clergymen, and in more recent times lay persons as well, for specialized tasks in the Church. The College failed in 1845 from the usual malady of such projects in the church—inadequate funding. Nashotah House, in Wisconsin, which he founded in 1842, with the help of James Lloyd Breck and his companions, was more successful. So was Racine College, founded in 1852. Both these institutions reflected Kemper’s devotion to beauty in ritual and worship.

Kemper pleaded for more attention to the Indians, and encouraged the translation of services into native languages. He described a service among Oneida Indians which was marked by “courtesy, reverence, worship—and obedience to that Great Spirit in whose hands are the issues of life.” From 1859 until his death, Kemper was diocesan Bishop of Wisconsin. He is more justly honored by his unofficial title, “The Bishop of the Whole Northwest.”

Collects

I. Lord God, in whose providence Jackson Kemper was chosen first missionary bishop in this land, that by his arduous labor and travel congregations might be established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all people the Good News of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

II. Lord God, in your providence Jackson Kemper was chosen first missionary bishop in this land, and by his arduous labor and travel congregations were established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all people the Good News of Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Lessons

Psalm 67

Exodus 15:22–25

1 Corinthians 3:8–11

Matthew 28:16–20

Preface of Pentecost

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May 23: Nicolaus Copernicus and Johannes Kepler, Astronomers, 1543

May 23, 2011gcoffice22 Comments

Born in 1473, Nicolaus Copernicus ﬁrst studied law and medicine before serving as a cleric under the direction of his uncle, the Bishop of Warmia (in northeastern Poland). Copernicus ﬁrst set forth his heliocentric theory of astronomy in a small work called the Commentariolus, which was not published until 1878. His argument that the sun, rather than the earth, was the center of the universe around which the planets rotated was developed fully in his 1543 opus De Revolutionibus Orbium Caelestium.

The initial ecclesiastical reaction to his revolutionary theory was somewhat muted, but when his thought was further developed by Galileo, the religious debate was intensiﬁed, and De Revolutionibus was placed on the index of banned books. Copernicus had originally dedicated his work to the Pope, and he saw no conﬂict between his theory and the authority of Scripture.

Among those chieﬂy responsible for the solidifying of Copernicus’ theories was the German astronomer Johann Kepler. Born nearly a century after Copernicus, Kepler was ﬁrst educated at Tübingen where he received instruction in Copernican theory. His ﬁrst major work on Copernican astronomy was the Mysterium Cosmographicum, in which he believed he had demonstrated God’s geometric plan for the universe. Kepler saw in the relation between the sun and the rotating planets the image of God himself, and like Copernicus, he saw no conﬂict between his astronomical views and the account of God in the Scriptures. Kepler is chieﬂy known for his discovery of the laws of planetary motion, set forth variously in his later works. Though their works were each controversial in their own way, Copernicus and Kepler laid the groundwork for modern astronomy.

Kepler’s work was even inﬂuential on Isaac Newton’s theory of universal gravitation. Both men, through their life’s work, testiﬁed to the extraordinary presence of God in creation and maintained, in the face of both religious and scientiﬁc controversy, that science can lead us more deeply into an understanding of the workings of the Creator.

Collects

I. As the heavens declare thy glory, O God, and the ﬁrmament showeth thy handiwork, we bless thy Name for the gifts of knowledge and insight thou didst bestow upon Nicolaus Copernicus and Johannes Kepler; and we pray that thou wouldst continue to advance our understanding of thy cosmos, for our good and for thy glory; through Jesus Christ, the ﬁrstborn of all creation, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

II. As the heavens declare your glory, O God, and the ﬁrmament shows your handiwork, we bless your Name for the gifts of knowledge and insight you bestowed upon Nicolaus Copernicus and Johannes Kepler; and we pray that you would continue to advance our understanding of your cosmos, for our good and for your glory; through Jesus Christ, the ﬁrstborn of all creation, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Lessons

Psalm 8

Genesis 1:14–19

1 Corinthians 2:6–12

Matthew 2:1–11a

Preface of God the Father

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May 21: John Eliot, Missionary among the Algonquin, 1690

May 21, 2011gcoffice20 Comments

John Eliot, known as “The Apostle to the Indians,” was born in 1604 at Widford in Hertfordshire, England. Educated at Cambridge, Eliot’s nonconformist beliefs brought him into conﬂict with the tenets of the established church, and he departed for New England in 1631. Eliot arrived in Boston later that year and became the pastor of a church in Roxbury.

During his tenure as pastor in Roxbury he became concerned with the welfare of the native populations and he learned Algonquin language. After two years of study he began preaching to them in their own language. Like Roger Williams before him, Eliot had learned the native language and preached to the local tribes, but unlike Williams, Eliot devoted his entire life’s work to preaching the Gospel to the native people.

In 1649, by act of Parliament, a Corporation for the Promoting and Propagating of the Gospel among the Indians of New England was set up, and with the ﬁnancial backing of the English government, Eliot built a native settlement at Natick. The native people were provided with food, clothing, homes, and education, and in 1660 the ﬁrst Indian church in New England was founded.

During this time, Eliot began his monumental translation of the English Bible into the Algonquin language. Starting with the Ten Commandments and the Lord’s Prayer, he was able to complete translations of the Book of Genesis and the Gospel of Matthew with the ﬁnancial support of the Corporation for the Propagating of the Gospel.

In 1661, his Algonquin New Testament was published, a copy of which was sent to King Charles II, and ﬁnally, in 1663, his complete translation of the Bible was published. Eliot would revise his translation several times after most copies had been destroyed in the Indian Wars of 1670, along with many of the Indian settlements he established.

Eliot wrote a number of other books before his death, including a grammar of the Algonquin language. His work was vital to the studies of many linguists after him who were interested in Native American languages.

Collects

I. Great Creator, source of mercy, we offer thanks for the imagination and conviction of thine evangelist, John Eliot, who brought both literacy and the Bible to the Algonquin people, and reshaped their communities into fellowships of Christ to serve thee and give thee praise; and we pray that we may so desire to share thy Good News with others that we labor for mutual understanding and trust; through Jesus Christ our Savior, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

II. Great Creator, source of mercy, we thank you for the imagination and conviction of your evangelist, John Eliot, who brought both literacy and the Bible to the Algonquin people, and reshaped their communities into fellowships of Christ to serve you and give you praise; and we pray that we may so desire to share your Good News with others that we labor for mutual understanding and trust; through Jesus Christ our Savior, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Lessons

Psalm 68:33–36

Sirach (Ecclesiasticus) 1:1–11

Romans 15:13–21

Mark 4:1–20

Preface of a Saint (1)

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May 20: Alcuin, Deacon, and Abbot of Tours, 804

May 20, 2011gcoffice13 Comments

Alcuin was born about 730 near York into a noble family related to Willibrord, the ﬁrst missionary to the Netherlands. He was educated at the cathedral school in York under Archbishop Egbert, a pupil of Bede. He thus inherited the best traditions of learning and zeal of the early English Church. After ordination as a deacon in 770, he became head of the York school. Following a meeting in 781 with the Emperor Charlemagne in Pavia (Italy), he was persuaded to become the Emperor’s “prime minister,” with special responsibility for the revival of education and learning in the Frankish dominions.

Alcuin was named Abbot of Tours in 796, where he died on May 19, 804, and was buried in the church of St. Martin.

Alcuin was a man of vast learning, personal charm, and integrity of character. In his direction of Charlemagne’s Palace School at Aachen, he was chieﬂy responsible for the preservation of the classical heritage of western civilization. Schools were revived in cathedrals and monasteries, and manuscripts of both pagan and Christian writings of antiquity were collated and copied.

Under the authority of Charlemagne, the liturgy was reformed, and service books gathered from Rome were edited and adapted. To this work we owe the preservation of many of the Collects that have come down to us, including the Collect for Purity at the beginning of the Holy Eucharist.

Collects

I. Almighty God, who in a rude and barbarous age didst raise up thy deacon Alcuin to rekindle the light of learning: Illumine our minds, we pray thee, that amid the uncertainties and confusions of our own time we may show forth thine eternal truth; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

II. Almighty God, in a rude and barbarous age you raised up your deacon Alcuin to rekindle the light of learning: Illumine our minds, we pray, that amid the uncertainties and confusions of our own time we may show forth your eternal truth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons

Psalm 37:3–6,32–33

Sirach (Ecclesiasticus) 39:1–9

Titus 2:1–3

Matthew 13:10–16

Preface of a Saint (1)

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May 19: Dunstan, Archbishop of Canterbury, 988

May 19, 2011gcoffice18 Comments

In the ninth century, under King Alfred the Great, England had achieved considerable military, political, cultural, and even some ecclesiastical recovery from the Viking invasions. It was not until the following century that there was a revival of monasticism. In that, the leading ﬁgure was Dunstan.

Dunstan was born about 909 into a family with royal connections. He became a monk and in 943 was made Abbot of Glastonbury. During a year-long political exile in Flanders, he encountered the vigorous currents of the Benedictine monastic revival. King Edgar recalled Dunstan to England in 957, appointed him Bishop of Worcester, then of London; and, in 960, named him Archbishop of Canterbury.

Together with his former pupils, Bishops Aethelwold of Winchester and Oswald of Worcester (later of York), Dunstan was a leader of the English Church. All three have been described as “contemplatives in action”—bringing the fruits of their monastic prayer-life to the immediate concerns of Church and State. They sought better education and discipline among the clergy, the end of landed family interest in the Church, the restoration of former monasteries and the establishment of new ones, a revival of monastic life for women, and a more elaborate and carefully ordered liturgical worship.

This reform movement was set forth in the “Monastic Agreement,” a common code for English monasteries drawn up by Aethelwold about 970, primarily under the inspiration of Dunstan. It called for continual intercession for the royal house, and emphasized the close tie between the monasteries and the crown. This close alliance of Church and State, sacramentalized in the anointing of the King, was expressed liturgically in the earliest English coronation ceremony of which a full text survives, compiled for King Edgar by Dunstan and his associates.

The long-term effects of this tenth-century reform resulted in the development of two peculiarly English institutions: the “monastic cathedral,” and “monk-bishops.”

Dunstan is reputed to have been an expert craftsman. His name is especially associated with the working of metals and the casting of bells, and he was regarded as the patron saint of those crafts.

Collects

I. O God of truth and beauty, who didst richly endow thy bishop Dunstan with skill in music and the working of metals, and with gifts of administration and reforming zeal: Teach us, we beseech thee, to see in thee the source of all our talents, and move us to offer them for the adornment of worship and the advancement of true religion; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.

II. O God of truth and beauty, you richly endowed your bishop Dunstan with skill in music and the working of metals, and with gifts of administration and reforming zeal: Teach us, we pray, to see in you the source of all our talents, and move us to offer them for the adornment of worship and the advancement of true religion; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Lessons

Psalm 57:6–11

Job 1:6–8

Ephesians 5:15–20

Matthew 24:42–47

Preface of the Dedication of a Church

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May 17: Thurgood Marshall, Lawyer and jurist, 1993

May 17, 2011gcoffice26 Comments

Thurgood Marshall was a distinguished American jurist and the ﬁrst African American to become an Associate Justice of the United States Supreme Court.

Marshall was born in 1908. He attended Frederick Douglass High School in Baltimore and Lincoln University in Pennsylvania. Pushed toward other professions, Marshall was determined to be an attorney. He was denied admission to the University of Maryland Law School due to its segregationist admissions policy. He enrolled and graduated magna cum laude from the Law School of Howard University in Washington.

Marshall began the practice of law in Baltimore in 1933 and began representing the local chapter of the NAACP in 1934, eventually becoming the legal counsel for the national organization. He won his ﬁrst major civil rights decision in 1936, Murray v. Pearson, which forced the University of Maryland to open its doors to blacks.

At the age of 32, Marshall successfully argued his ﬁrst case before the United States Supreme Court and went on to win 29 of the 32 cases he argued before the court. As a lawyer, his crowning achievement was arguing successfully for the plaintiffs in Brown v. Board of Education of Topeka, in 1954. The Supreme Court ruled that the “separate but equal” doctrine was unconstitutional and ordered the desegregation of public schools across the nation.

President Lyndon Johnson appointed Marshall as the 96th Associate Justice of the United States Supreme Court in 1967, a position he held for 24 years. Marshall compiled a long and impressive record of decisions on civil rights, not only for African Americans, but also for women, Native Americans, and the incarcerated; he was a strong advocate for individual freedoms and human rights. He adamantly believed that capital punishment was unconstitutional and should be abolished.

During his years in Washington, Marshall and his family were members of St. Augustine’s Episcopal Church, where he was affectionately known as “The Judge.” He is remembered as “a wise and godly man who knew his place and role in history and obeyed God’s call to follow justice wherever it led.”

Collects

I. Eternal and ever-gracious God, who didst bless thy servant Thurgood with exceptional grace and courage to discern and speak the truth: Grant that, following his example, we may know thee and recognize that we are all thy children, brothers and sisters of Jesus Christ, who teacheth us to love one another; and who liveth and reigneth with thee and the Holy Spirit, one God for ever and ever. Amen.

II. Eternal and ever-gracious God, you blessed your servant Thurgood with exceptional grace and courage to discern and speak the truth: Grant that, following his example, we may know you and recognize that we are all your children, brothers and sisters of Jesus Christ, who teaches us to love one another; and who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Lessons

Psalm 34:15-22

Amos 5:10-15, 21-24 or Amos 5:10-15a, 24

I Corinthians 13:1-13

Matthew 23:1-11

Preface of Baptism

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