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John Wesley Iliff, and Theological Education in the West
Methodist History, 24:2 (January 1986) JOHN WESLEY ILIFF, AND THEOLOGICAL EDUCATION IN THE WEST r J. ALTON TEMPLIN t I When we discuss The Iliff School of Theology, we are often asked about the meaning of the name. Because the name is not common in most Ir ! parts of the country, there are many mispronunciations as well as misspell f ings. The name "Iliff" is actually a family name, associated with the earliest history of the Colorado Territory. It is possible that it was originally spelled "Oeliff" or "Ayloff," and was derived from that part of England controlled by the Vikings in the ninth century. At any rate, the origin of the name seems to have been in eastern England, according to all the family tradi tions that have been located. l To document these assumptions will take more detailed research. The memory and the name of the original Iliff forebear in Colorado are preserved in a town in northeastern Colorado, in an Avenue in Denver, and in the United Methodist theological school SCi: which bears his name. Since this theological school plays a significant role in the develop ment of the church, and especially Methodism, in the western part of our nation, we need to see how the vision of Mr. Iliff came to be a reality. Who were the leaders of the school at the beginning? We shall note five f" l' _I major personalities: John Wesley Iliff; his second wife, Elizabeth Iliff; i , f ' 1 ; Bishop Henry White Warren; William Seward Iliff; and Miss Louise Iliff. -
Broadway East (Running North and South)
ROTATION OF DENVER STREETS (with Meaning) The following information was obtained and re-organized from the book; Denver Streets: Names, Numbers, Locations, Logic by Phil H. Goodstein This book includes additional information on how the grid came together. Please email [email protected] with any corrections/additions found. Copy: 12-29-2016 Running East & West from Broadway South Early businessman who homesteaded West of Broadway and South of University of Denver Institutes of Higher Learning First Avenue. 2000 ASBURY AVE. 50 ARCHER PL. 2100 EVANS AVE.` 2700 YALE AVE. 100 BAYAUD AVE. 2200 WARREN AVE. 2800 AMHERST AVE. 150 MAPLE AVE. 2300 ILIFF AVE. 2900 BATES AVE. 200 CEDAR AVE. 2400 WESLEY AVE. 3000 CORNELL AVE. 250 BYERS PL. 2500 HARVARD AVE. 3100 DARTMOUTH 300 ALAMEDA AVE. 2600 VASSAR AVE. 3200 EASTMAN AVE. 3300 FLOYD AVE. 3400 GIRARD AVE. Alameda Avenue marked the city 3500 HAMPDEN AVE. limit until the town of South 3600 JEFFERSON AVE. Denver was annexed in 3700 KENYON AVE. 1894. Many of the town’s east- 3800 LEHIGH AVE. west avenues were named after 3900 MANSFIELD AVE. American states and 4000 NASSAU AVE. territories, though without any 4100 OXFORD AVE. clear pattern. 4200 PRINCETON AVE. 350 NEVADA PL. 4300 QUINCY AVE. 400 DAKOTA AVE. 4400 RADCLIFF AVE. 450 ALASKA PL. 4500 STANFORD AVE. 500 VIRGINIA AVE. 4600 TUFTS AVE. 600 CENTER AVE. 4700 UNION AVE. 700 EXPOSITION AVE. 800 OHIO AVE. 900 KENTUCKY AVE As the city expanded southward some 1000 TENNESSEE AVE. of the alphabetical system 1100 MISSISSIPPI AVE. disappeared in favor 1200 ARIZONA AVE. -
Review of at Play in the Lions' Den, a Biography and Memoir of Daniel
The Journal of Social Encounters Volume 2 Issue 1 Article 9 2018 Review of At Play in the Lions’ Den, A Biography and Memoir of Daniel Berrigan by Jim Forest William L. Portier University of Dayton Follow this and additional works at: https://digitalcommons.csbsju.edu/social_encounters Part of the Peace and Conflict Studies Commons Recommended Citation Portier, William L. (2018) "Review of At Play in the Lions’ Den, A Biography and Memoir of Daniel Berrigan by Jim Forest," The Journal of Social Encounters: Vol. 2: Iss. 1, 96-101. Available at: https://digitalcommons.csbsju.edu/social_encounters/vol2/iss1/9 This Book Review is brought to you for free and open access by DigitalCommons@CSB/SJU. It has been accepted for inclusion in The Journal of Social Encounters by an authorized editor of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. The Journal of Social Encounters At Play in the Lions’ Den, A Biography and Memoir of Daniel Berrigan by Jim Forest. Maryknoll, NY: Orbis Books, 2017. Xiv + 336 pp. $28 US. In 1957 Daniel Berrigan (1921-2016), a thirty-six-year-old Jesuit priest, about to begin teaching New Testament at Lemoyne College in his hometown of Syracuse, New York, published his first book. A book of poetry entitled Time Without Number, it won the Lamont Poetry Award and was also nominated for a National Book Award. At the time, he realized that, “Publishers would now take almost anything I chose to compile; the question of quality was largely in my own hands and my own sense of things” (47). -
The Catholic Worker Farm in Lincoln County, West Virginia, 1970-1990: an Experiment in Sustainable Community
Journal of Moral Theology, Vol. 6, Special Issue 1 (2017): 74-93 The Catholic Worker Farm in Lincoln County, West Virginia, 1970-1990: An Experiment in Sustainable Community William J. Collinge N 1975, DOROTHY DAY WROTE, “It will be Chuck Smith, in West Virginia, who will be writing about agronomic universities or farming communes—that aspect of Peter [Maurin]’s program that we New Yorkers have never been able to get off the I 1 ground.” This paper discusses Chuck Smith, on whom Day pinned her hopes, and the Catholic Worker farm in West Virginia that he co- founded.2 The Catholic Worker movement had just come into being in 1933 through the encounter of Day, a journalist and activist who had be- come Catholic in 1927 and was searching for a way to combine her faith with her social commitments, and Peter Maurin, a French-born wandering self-styled “agitator,” who was steeped in French and Eng- lish Catholic social thought as well as European secular radicalism.3 “Peter Maurin came to me,” Day wrote, “with Kropotkin in one pocket and St. Francis in the other.”4 In Day, he saw someone who could help him put his program to build “a new society within the shell of the old”5 (an anarchist slogan) into practice. He expressed his ideals in little treatises written in sense lines, which he would declaim or dis- tribute; these were later dubbed “Easy Essays.” Maurin’s program had three components: (1) round-table discussions for the clarification of thought; (2) houses of hospitality, to give food and shelter to the poor 1 Dorothy Day, “On Pilgrimage,” The Catholic Worker, January 1975, 8. -
The Crooked Made Straight
30 The Crooked Made Straight Review of Writing Straight with Crooked Lines: A Memoir By Jim Forest Maryknoll, NY: Orbis, 2020 vii + 326 pp. / $30.00 paper Reviewed by Gordon Oyer Though a successful biographer of Catholic resisters to war (including Thomas Merton as well as Dorothy Day and Daniel Berrigan), Jim Forest’s books, reminiscences and lectures have shared only pieces of his own significant immersion in that heady milieu. In Writing Straight with Crooked Lines, he now turns full focus on his own full life to assemble those pieces, expand beyond them, and gift us with a delightful and insightful memoir of that journey. Some pieces borrow from his prior writings, but most are fresh, and all blend nicely into a cohesive and engaging story. Good memoir/biography includes willingness to tackle the unflattering downs as well as the gratifying ups that knit together the complexities of any human’s life. Forest’s opening chapter, “Telling the Truth” – a caveat on memory’s fallibility – coupled with a title drawn from the Portuguese proverb “God writes straight with crooked lines,” shows that he aspires to score high on that particular scale. In this, and in most measures of story-telling, he succeeds. At least a couple core threads hold together the story Forest narrates through sixty-seven concise and fast-moving chapters. One thread, his life-long engagement to promote peace and reconciliation, is supported by themes of cultivating conscience for discernment and balancing acts of resistance with service in peace organizations. The other key thread – an ever-expanding spiritual awareness and commitment – reveals his innate attraction to aesthetic experience and beauty as a significant aspect of that spirituality. -
Jim Forest [email protected] Kanisstraat 5 1811 GJ Alkmaar The
Jim Forest [email protected] Kanisstraat 5 1811 GJ Alkmaar The Netherlands SYLLABUS COURSE DESCRIPTION SP525 Thomas Merton’s Advice for Peacemakers Thursday July 12 to Saturday July 14, 2018 Thursday afternoon 2 pm – 4 pm; Merton lecture 7 – 9 pm; Friday 9 am – noon and 1 – 3:30 pm, Saturday 9 am – noon and 1 – 3:30. PURPOSE: Thomas Merton has been a source of inspiration, wisdom and sound advice for countless people, ranging from Pope Francis and the Dali Lama to all sorts of people seeking to connect spiritual life with response to social crises. Peacemaking was a major concern for Merton from his student days until his death in Asia in 1968. Jim Forest draws on his visits and intense correspondence with Merton during the last seven years of the monk’s life. The letters — to Forest, Dorothy Day, Daniel Berrigan and others — remain helpful and timely, all the more so given the nerve- wracking period in which we now are living. EXPECTATIONS AND COMPETENCE OBJECTIVES: The student will identify major concerns of Merton, participate in discussions, share personal experiences that connect with peacemaking, and compare Merton’s approach to other prominent persons concerned with spiritual life and social engagement. REQUIRED READINGS: Students are required to do all the reading before the course starts. Required books: "Living with Wisdom" (a biography of Thomas Merton) and "The Root of War is Fear: Thomas Merton's Advice to Peacemakers". Both books are by Jim Forest and published by Orbis; both can be ordered from Amazon. Online reading: Thomas -
The Book of Discipline
THE BOOK OF DISCIPLINE OF THE UNITED METHODIST CHURCH “The Book Editor, the Secretary of the General Conference, the Publisher of The United Methodist Church and the Committee on Correlation and Editorial Revision shall be charged with edit- ing the Book of Discipline. The editors, in the exercise of their judgment, shall have the authority to make changes in wording as may be necessary to harmonize legislation without changing its substance. The editors, in consultation with the Judicial Coun- cil, shall also have authority to delete provisions of the Book of Discipline that have been ruled unconstitutional by the Judicial Council.” — Plan of Organization and Rules of Order of the General Confer- ence, 2016 See Judicial Council Decision 96, which declares the Discipline to be a book of law. Errata can be found at Cokesbury.com, word search for Errata. L. Fitzgerald Reist Secretary of the General Conference Brian K. Milford President and Publisher Book Editor of The United Methodist Church Brian O. Sigmon Managing Editor The Committee on Correlation and Editorial Revision Naomi G. Bartle, Co-chair Robert Burkhart, Co-chair Maidstone Mulenga, Secretary Melissa Drake Paul Fleck Karen Ristine Dianne Wilkinson Brian Williams Alternates: Susan Hunn Beth Rambikur THE BOOK OF DISCIPLINE OF THE UNITED METHODIST CHURCH 2016 The United Methodist Publishing House Nashville, Tennessee Copyright © 2016 The United Methodist Publishing House. All rights reserved. United Methodist churches and other official United Methodist bodies may re- produce up to 1,000 words from this publication, provided the following notice appears with the excerpted material: “From The Book of Discipline of The United Methodist Church—2016. -
History of Methodism in Denver by John Alton Templin
INTRODUCTION The Work of Dr. Metcalf As this work is undertaken, there are two research projects completed already on the history of the early Methodist Church in Colorado. In August, 1948, Dr. Kenneth E. Metcalf completed his dissertation The Beginnings of Methodism in Colorado, treating essentially, the years 1859-1863.1 Dr. Metcalf has completed a masterful task, made even more difficult by the scarcity of early records, and complete histories of the various churches. He has given new life to many men who had become little more than names in Conference Journals, and new meaning to statistics filed away and almost forgotten. Especially noteworthy was his treating of the early history of the state, that the Methodist development might be seen to unfold in its natural environment, and have coherence, as well as its true relationship to the state‟s development as a whole. Perhaps some explanation as to the specific dates which are chosen would be in order. It was on July 3, 1859, that Rev. William H. Goode preached in what is now the city of Denver.2 It is following the work of Goode and his associates, Jacob Adriance, that the Methodist Church was permanently organized in Denver. However, a Methodist service had been held several months before (in the fall of 1858) by a George W. Fisher, in cabins, saloons, or preaching in the open air.3 The Rocky Mountain Conference of the Methodist Episcopal Church was organized July 10, 1863, with Bishop Edward R. Ames presiding.4 It is this most important era of Methodism with which Dr. -
New England Conference
THE NEW ENGLAND CONFERENCE JAMES MUDGE CORNELL UNIVERSITY LIBRARY Goodkind Book Fund In Memory of MARTIN H. GOODKIND Class of 1887 Cornell University Library BX8381.N4M94 History of the New England Conference of (f 3 1924 009 113 048 Cornell University Library The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31 9240091 1 3048 mm. -vi; 0^«?= »J*^ n HISTORY " ^ AUt^: OF THE NEW ENGLAND CONFERENCE OF THE METHODIST EPISCOPAL CHURCH 1796 _ 1910 BY JAMES MUDGE SECRETARY PUBLISHED BY THE CONFERENCE 36 BROMFIELD STREET BOSTON 1910 PUBLISHING COMMITTEE GEORGE S. CHADBOURNE SETH C. GARY GEORGE WHITAKER WILLIAM H. MEREDITH ALFRED NOON 3t DEDICATED TO THE FATHERS WHOSE LABORS AND CHARACTERS THESE PAGES SO INADEQUATELY DESCRIBE AND COMMEMORATE. — — And these all, having obtained a good report through faith, received not the promise: God having provided isome hetter thing for us that they, without us, should not be made per- fect.—Heh. vi. 39, 40. Our fathers trusted in Thee, they trusted in Thee, and Thou didst deliver them.- Pb. xxii. 4. O God, our fathers have told us of the work Thou didst in their days, in the times of old.—Ps. xliv. 1. The Lord our God be with us as He was with our fathers. —I. Kings viii. 57. The little one shall become a thousand and the small one a strong nation: I, the Lord, will accomplish it in his time. Isaiah Ix. -
An Interview with Jim Forest by Danny Sullivan
An Interview with Jim Forest by Danny Sullivan In 2017, At Play in the Lion's Den was published to much acclaim. Jim Forest's biography of the Jesuit priest Daniel Berrigan was his third in a trilogy of biographies of outstanding American Catholics, the other two being Thomas Merton and Dorothy Day. I recently interviewed Jim Forest by videolink at his home in Alkmer, Holland. I began by asking him whether he identified a common strand in the lives of Merton, Day and Berrigan. ]F: They were all devout Catholics. They lived disciplined spiritual lives. The Eucharist was central to their lives and none more so than Dorothy Day. They all paid close attention to the New Testament and the Gospel of Christ. DS: The way Merton, Day and Berrigan lived out their spiritual lives was very challenging to others, especially some of their fellow Catholics. Why do you think that was? ]F: Wherever you stand politically, left, right or centre, the New Testament is radically challenging. It calls you to love your enemies, to forgiveness and to be a peacemaker. These are the essential elements of the Gospel, and to try and live them out can be prophetic as well as challenging. Merton, Day and Berrigan were disturbing to others by their focus on the heart of the Gospel. DS: The 60s and 70s in the United States were decades of war, the Vietnam War, and protests against it. Merton, Day and Berrigan, in their lives and writings, were at odds with the politics of war and even at odds with the Church at times. -
40 the Founding of the Woman's Foreign Missionary Society and The
Methodist History, 58:1 & 2 (October 2019 & January 2020) THE FOUNDING OF THE WomAn’s foreign missionAry soCiety AnD the Beginnings of Boston university Dana l. robert In March of 1869, Edwin and Lois Parker sailed to Boston, on furlough from their missionary work in India. There they reunited with William and Clementina Butler, the founders of American Methodism’s mission to India. As the missionary couples chatted with local members of the Tremont Street Church, the oppression of women in India was on everyone’s minds. Could not American women mobilize to do something about the spiritual and physical needs of Indian women? And so pastors read from the pulpit the following Sunday that on March 23, interested women should meet with Mrs. Butler and Mrs. Parker at Tremont Street Church, to found a women’s missionary society. March 23 came with a terrible rain storm. Only six women made it to the Tremont Street Church that afternoon for the meeting with the two missionaries. But the determined women launched a women’s society and called another meeting for the next week. Despite more heavy rain, a larger group of women met on March 30 to adopt a constitution for the “Woman’s Foreign Missionary Society of the Methodist Episcopal Church” (WFMS).1 From these humble beginnings grew the most powerful, influential, and 1 Early chronologies of these events include Frances J. Baker, The Story of the Woman’s Foreign Missionary Society of the Methodist Episcopal Church, 1869-1895, Rev. Ed. (Cincinnati: Curts & Jennings; NY: Eaton & Mains, 1898.); Mrs. -
Catholic Worker Movement Marks 75Th Anniversary Without Fanfare
Catholic Worker Movement marks 75th anniversary without fanfare WASHINGTON – Seventy-fifth anniversary or not, lunch still must be served at the New York Catholic Worker’s Maryhouse. Hungry people will be waiting, as they are every Ms. Day. Jane Sammon knows the routine: hospitality, meals, conversation, responding in whatever way possible to people in need. She’s been at Maryhouse for nearly 36 years, arriving in the summer of 1972 from Cleveland to live a life of voluntary poverty and personal sacrifice with a deep commitment to the works of mercy. It’s a way of life many admire but few venture to try. Maryhouse is a place where the world is made better for people “little by little,” as Catholic Worker co-founder Dorothy Day often would say, recalling the example of St. Therese, the Little Flower of Jesus. It’s a place where people are readily welcomed and their human dignity is uplifted. Ms. Day wanted a place where Christ would feel at home. “It’s an amazing thing that really has very little to do with us,” said Ms. Sammon, 60. “It’s the grace of God that keeps us going.” Maryhouse on East Third Street in New York’s Bowery and St. Joseph House two blocks away on East First Street are the flagship communities of the Catholic Worker Movement, which turns 75 May 1. The movement toMs. Day encompasses more than 180 houses of hospitality in the United States including a few small farms. Another 18 houses are in Canada, Mexico, Belgium, Germany, Great Britain, Netherlands, Sweden and New Zealand.