Tomorrow!

Sunday, October 31, 2021

Join us for “at church” or “virtually” for worship this Sunday, October 31, 2021, The Twenty Third Sunday after Pentecost at St. Alban’s, St. Thomas’, St. Patrick’s, and Iglesia Episcopal La Esperanza de Familias Unidas. Remember - Masks are optional for all, and communion will be offered in both kinds- wine by intinction. We strongly urge everyone to get vaccinated. Please maintain social distance in non-family groups.

Holy Eucharist, Rite Two
St. Alban’s - 8:30 a.m. and 10:30 a.m.*
St. Thomas' - 10:00 a.m.* - Mother Dawnell’s last Sunday at St. Thomas’ & Welcome Mother Rita!
St. Patrick’s – 1:30 p.m.*

* These liturgies will be Live-Streamed on Facebook for those who choose to remain at home. Download a pdf of the leaflet to print or to use on your phone or tablet with this link -  https://drive.google.com/file/d/1XiMO6TYM_LmXeSiDFc1K2pV01Aq5R9wC/view?usp=sharing        

La Santa Eucaristía: Rito Dos en la iglesia (primeros domingos del mes y retransmitido en directo por Facebook) o Oración Vespertina Diaria a través de Zoom (siguientes domingos del mes)

Iglesia Episcopal La Esperanza de Familias Unidas – Domingo - 5:00 p.m.

Oración Vespertina Diaria a través de Zoom - Únete aqui https://us02web.zoom.us/j/89906444437?pwd=bmdXYW9kNjVicVJHU3Fkb3BrMitKZz09

ID de reunión: 899 0644 4437
Contraseña: 500
o llame al +1 312 626 6799 or  +1 346 248 7799

Zoom Compline - All Welcome 
Sunday -  8:00 p.m.

Join Zoom Meeting - https://us02web.zoom.us/j/83861688528?pwd=WFdBcndxV3hzbUpETDNTSFFzc3Z0QT09 

Meeting ID: 838 6168 8528

Passcode: 800

or dial in at  +1 312 626 6799 or +1 346 248 7799

We hope to “see” you all on Sunday as you are most comfortable!

Dawnell+, Rita+, Rob+ and Whit+

Art from Clip Art, Steve Erspamer, Liturgy Training Publications – ltp.org

Maryam of Qidun

Maryam of Qidun, Monastic, fourth century

The Collect:

O God, whose glory it is always to have mercy: Be gracious to all who have gone astray from your ways, and restore them again like your servant Maryam of Qidun, that with penitent hearts and steadfast faith they might embrace and hold fast the unchangeable truth of your Word, Jesus Christ; who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.

Maryam was orphaned at the age of 7 and so then lived a life as an achorite with her uncle Abraham, a hermit, for 20 years. When she was a young woman, one of the monks who followed Abraham desired Maryam. After a year of attempts, they finally had sex. Upon losing her virginity, she fell into despair and, rather than confess her sin to her uncle, she moved to another town, and established herself as a tavern prostitute.

In a dream, Abraham realized that Maryam had been taken captive by a life of sin. He searched for her for two years. When he finally heard of her whereabouts, he put on military garb, mounted a horse, and set out to the town where she resided. He entered the tavern and requested that he take a meal with her. They shared a lavish meal together and finally retreated to Maryam's room, where Abraham said, "My daughter Maryam, don't you know me? Whatever has happened to you? Why did you not just tell me when you had sinned? I would not have been angry with you, for who is without sin, except for God alone? I would have done penance for you myself, yet instead you have left me all alone in unspeakable sadness and grief."

Together they returned to Qidun. Once there Maryam pleased God more by her sincere repentance than she ever had by her virginity.*

*The Lectionary, via Wikipedia, http://satucket.com/lectionary/Maryam_Qidun.html

James Hannington & Companions

James Hannington, Bishop, and his Companions, Martyrs, 1885

The Collect:

O God, by whose providence the blood of the martyrs is the seed of the church: Grant that we who remember before you James Hannington and his companions, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience even to death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Among the new nations of Africa, Uganda is the most predominantly Christian. Mission work began there in the 1870's with the favor of King Mutesa, who died in 1884. However, his son and successor, King Mwanga, opposed all foreign presence, including the missions.

James Hannington, born 1847, was sent out from England in 1884 by the Anglican Church as missionary Bishop of Eastern Equatorial Africa. As he was travelling toward Uganda, he was apprehended by emissaries of King Mwanga. He and his companions were brutally treated and, a week later, 29 October 1885, most of them were put to death. Hannington's last words were: "Go tell your master that I have purchased the road to Uganda with my blood."

The first native martyr was the Roman Catholic Joseph Mkasa Balikuddembe, who was beheaded after having rebuked the king for his debauchery and for the murder of Bishop Hannington. On 3 June 1886, a group of 32 men and boys, 22 Roman Catholic and 10 Anglican, were burned at the stake. Most of them were young pages in Mwanga's household, from their head-man, Charles Lwanga, to the thirteen-year-old Kizito, who went to his death "laughing and chattering." These and many other Ugandan Christians suffered for their faith then and in the next few years.

In 1977, the Anglican Archbishop Janani Luwum and many other Christians suffered death for their faith under the tyrant Idi Amin.

Thanks largely to their common heritage of suffering for their Master, Christians of various communions in Uganda have always been on excellent terms.*

The Lectionary, James Kiefer, http://satucket.com/lectionary/James_Hannington.htm

Saint Simon and Saint Jude

Saint Simon and Saint Jude, Apostles

The Collect:

O God, we thank you for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

On the various New Testament lists of the Twelve Apostles (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13), the tenth and eleventh places are occupied by Simon the Zealot, also called Simon the "Cananean," the Aramaic word meaning "Zealot" and by Judas of James, also called Thaddaeus or Lebbaeus. "Judas" in New Testament contexts corresponds to "Judah" in Old Testament ones.

Some ancient Christian writers say that Simon and Jude went together as missionaries to Persia, and were martyred there. If this is true, it explains, to some extent, our lack of historical information on them and also why they are usually put together.

Simon is not mentioned by name in the New Testament except on these lists. Some modern writers have used his surname as the basis for conjectures associating him, and through him Jesus and all His original followers, with the Zealot movement described by Josephus, a Jewish independence movement devoted to assassination and violent insurrection. However, there were many movements that were called Zealot, not all alike, and Josephus tells us (Jewish War 4,3,9) that the movement he is describing did not arise until shortly before the destruction of the Temple in 70 AD.

Judas (often called Jude in English, but the Greek has Judas) is variously named, but this is not surprising. Before the Crucifixion, there would be a need to distinguish him among the apostles from Judas Iscariot, and after the Crucifixion there would be an additional reason for being emphatic about the distinction. 

After the Last Supper it was Jude who asked Our Lord why he chose to reveal Himself only to the disciples. He received the reply: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him." (John 14:22f)

The ninth name on the lists of Apostles is that of James (the son) of Alphaeus. Although most modern translations render "Judas of James" as "Judas the son of James," there has been a tendency to understand it as "Judas the brother of James" and to assume that these two apostles were brothers. This assumption in turn leads to an identification of the two with the "brothers of the Lord" of the same name. The difficulty with this is that the brothers (at least some of them) did not believe in Jesus until after the Resurrection, and therefore could not have been part of the Twelve.

The New Testament Epistle of Jude was written by "Judas the brother of James," which could refer to either Jude. In any case, we commemorate on this day (1) Simon the Zealot, one of the original Twelve; (2) Judas of James (also called Thaddaeus or Lebbaeus), also one of the original Twelve; and (3) Jude (or Judas) the brother of James and author of the Epistle, without settling the question of whether (2) and (3) are the same person.

The Epistle of Jude is a brief document addressed to the Church, and warns against corrupt influences that have crept in. It has some obscure and baffling references to old Jewish traditions, but it includes a memorable exhortation to "contend for the faith once delivered to the saints," and an even more memorable closing:

Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding great joy, to the only wise God, or Savior, be glory and majesty, dominion and power, both now and ever. Amen.*

*The Lectionary, James Kiefer, http://satucket.com/lectionary/Simon&Jude.htm

Collect of a Saint

Collect of a Saint

On this, the Eve of the Day of St. Simon & St. Jude, Apostles, we pray the collect “of a saint.”

Almighty God, by your Holy Spirit you have made us one with your saints in heaven and on earth: Grant that in our earthly pilgrimage we may always be supported by this fellowship of love and prayer, and know ourselves to be surrounded by their witness to your power and mercy. We ask this for the sake of Jesus Christ, in whom all our intercessions are acceptable through the Spirit, and who lives and reigns for ever and ever. Amen.*

*The Book of Common Prayer, page 250.

Join us tonight for Evening Prayer and to learn a bit more about saints.

Zoom Evening Prayer & The Bible Project Class
Wednesday, 5:30 p.m.

 

Join Zoom Meeting

https://us02web.zoom.us/j/86781577595?pwd=VjNnZTZnUFF

adkJPc3VOVTh3K21Idz09 

 

Meeting ID: 867 8157 7595

Passcode: 530

Dial by your location +1 312 626 6799 or  +1 346 248 7799

Local Option for Covid Protocols from Bishop Jake

Per Bishop Jake Owensby's Email of October 24, and in consultation with our vestry members, and your new priest, Mother Rita, beginning Sunday, October 31, The Twenty-Third Sunday after Pentecost - Masks will be OPTIONAL at all worship, fellowship, and formation events at our church. We will also resume intinction (dipping the bread in the wine) at Holy Communion. 

Those with compromised immune systems or other comorbidities are urged to continue wearing masks or to attend one of our online worship services. Observance of physical distancing is also urged. Coronavirus remains a significant public health risk. Should we experience another significant wave of infections it may become necessary to return to church-wide mandates once again, and will do so if the Bishop directs us to do so.

One way to help ensure that we do not have to take such measures in the future is to get vaccinated, get boosters, and to encourage others to do the same.

Lastly out of love, and as an example to others, I will continue to wear a mask as long as anyone present at worship, fellowship, or formation events is masked. Many in our congregation, and community at large are still fearful and or weakened physically in some way, and I do not want them to feel out of place, embarrassed to be masked or unwelcomed. 

Let us continue prayerfully, and lovingly together to find our way forward as faithful followers of Jesus's example of love and servanthood to one another.

Love,

Alfred

Alfred, King, 899

The Collect:

O God, who called your servant Alfred to an earthly throne that he might advance your heavenly kingdom and gave him zeal for your church and love for your people: Grant that we, inspired by his example and prayers, may remain steadfast in the work you have given us to do for the building up of your reign of love; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Alfred was born in 849 at Wantage, Berkshire, youngest of five sons of King Aethelwulf. He wished to become a monk, but after the deaths (all in battle, I think) of his father and his four older brothers, he was made king in 871. He proved to be skilled at military tactics, and devised a defensive formation which the Danish charge was unable to break. After a decisive victory at Edington in 878, he reached an agreement with the Danish leader Guthrum, by which the Danes would retain a portion of northeastern England and be given other concessions in return for their agreement to accept baptism and Christian instruction. From a later point of view, it seems obvious that such a promise could not involve a genuine change of heart, and was therefore meaningless (and indeed, one Dane complained that the white robe that he was given after his baptism was not nearly so fine as the two that he had received after the two previous times that he had been defeated and baptized). However, Alfred's judgement proved sound. Guthrum, from his point of view, agreed to become a vassal of Christ. His nobles and chief warriors, being his vassals, were thereby obligated to give their feudal allegiance to Christ as well. They accepted baptism and the presence among them of Christian priests and missionaries to instruct them. The door was opened for conversions on a more personal level in that and succeeding generations.

In his later years, having secured a large degree of military security for his people, Alfred devoted his energies to repairing the damage that war had done to the cultural life of his people. He translated Boethius' Consolations of Philosophy into Old English, and brought in scholars from Wales and the Continent with whose help various writings of Bede, Augustine of Canterbury, and Gregory the Great were likewise translated. He was much impressed by the provisions in the Law of Moses for the protection of the rights of ordinary citizens, and gave order that similar provisions should be made part of English law. He promoted the education of the parish clergy. In one of his treatises, he wrote: "He seems to me a very foolish man, and very wretched, who will not increase his understanding while he is in the world, and ever wish and long to reach that endless life where all shall be made clear."

He died on 26 October 899, and was buried in the Old Minster at Winchester. Alone among English monarchs, he is known as "the Great."*

The Lectionary, James Kiefer, http://www.satucket.com/lectionary/Alfred.htm

Tabitha

Tabitha (Dorcas) of Joppa

The Collect:

Most Holy God, who did raise from the dead your servant Tabitha to display your power and confirm that your Son is Lord; Grant unto us your grace, that, aided by her prayers and example, we may be given a new life in you, to do works pleasing in your sight; through Jesus Christ your Son our Lord; who lives and reigns with you, in the unity of the Holy Spirit, one God, for ever and ever. Amen.

Dorcas (or Tabitha in Aramaic -- both names mean "gazelle") is mentioned in Acts 9:36-42. She was a member of the early Christian community in Joppa, a seacoast town of Israel, and noted for her acts of charity, in particular for making garments and giving them to needy widows. When she fell ill and died, Peter came to see her, and raised her to life. His words to her, "Tabitha, kumi," (Tabitha, arise), are reminiscent of the words of Jesus to the daughter of Jairus, "Talitha, kumi," (little girl, arise) as given in Mark 5:41. Whether this is anything more than coincidence is hard to say. If the Aramaic words of Jesus had been quoted by Luke rather than by Mark, one might suppose that Luke was underscoring a resemblance between the two episodes (the reader is invited to look up both stories, the former in M 9:18-26 = P 5:22-43 = L 41-56 and the latter in A 9:36-42). As it is, I am not sure that Luke (or Peter, presumably Mark's source for his account) intends a connection.*

*The Lectionary, James Kiefer, http://www.satucket.com/lectionary/lydia_dorcas_phoebe.html

Listening

 

Tuesday Night

 

Join us!

Sunday, October 25, 2021

Join us for “at church” or “virtually” for worship this Sunday, October 24, 2021, The Twenty Second Sunday after Pentecost at St. Alban’s, St. Thomas’, St. Patrick’s, and Iglesia Episcopal La Esperanza de Familias Unidas. Remember - Masks are again mandatory for all, and communion will be offered in one kind - bread only. We strongly urge everyone to get vaccinated. Please maintain social distance in non-family groups.

Holy Eucharist, Rite Two
St. Alban’s - 8:30 a.m. and 10:30 a.m.* - Mtr. Rita Jefferson will celebrate!
St. Thomas' - 10:00 a.m.* 
St. Patrick’s – 1:30 p.m.*

* These liturgies will be Live-Streamed on Facebook for those who choose

to remain at home. Download a pdf of the leaflet to print or to use on your

phone or tablet with this link -  https://drive.google.com/file/d/1aIABm

YEu69MZYMCtX7uxloq_0nvM-amJ/view?usp=sharing 

      
La Santa Eucaristía: Rito Dos en la iglesia (primeros domingos

del mes y retransmitido en directo por Facebook) o Oración

Vespertina Diaria a través de Zoom (siguientes domingos del

mes)

Iglesia Episcopal La Esperanza de Familias Unidas – Domingo - 5:00 p.m.

Oración Vespertina Diaria a través de Zoom - Únete aqui
https://us02web.zoom.us/j/89906444437?pwd=bmdXYW9kNjVicVJHU3

Fkb3BrMitKZz09
ID de reunión: 899 0644 4437
Contraseña: 500
o llame al +1 312 626 6799 or  +1 346 248 7799

Zoom Compline - All Welcome 
Sunday -  8:00 p.m.
Join Zoom Meeting
https://us02web.zoom.us/j/83861688528?pwd=WFdBcndxV3hzbUpETD

NTSFFzc3Z0QT09 
Meeting ID: 838 6168 8528
Passcode: 800
or dial in at  +1 312 626 6799 or +1 346 248 7799

We hope to “see” you all on Sunday as you are most comfortable!

Dawnell+, Rita+, Rob+ and Whit+

Art from Clip Art, Steve Erspamer, Liturgy Training Publications – ltp.org

Hope, Patience, and Perseverance

 

Unity

How to Read the Bible & Evening Prayer

How to Read the Bible

If you’ve never really read the Bible as an adult, how do you get started? Learning something about what the Bible really is - its various sorts of stories and literary types can help make reading “The Big Book” a little less intimidating. 

Another way to start reading the Bible is by reading, and hearing it in the daily worship of the Church - in Morning Prayer, Noonday Prayer, Evening Prayer, Compline and The Holy Eucharist. The Church has both a three-year Sunday Lectionary cycle (meaning a list of fixed texts), and a two-year Daily Lectionary cycle, along with readings for special occasions and saints’ days. 

Join us tonight for Evening Prayer and our Bible Project Class video. Dawnell+ and Whit+ will discuss the Lectionary Cycles, and we’ll watch The Bible Project’s  How to Read the Bible video.*

*The Bible Project is here at bibleproject.com. The Episcopal Church’s Lectionary texts begin on page 887, The Revised Common Lectionary or RCL (Sunday three year cycle, see note below about Track 1 and Track 2) on page 889, and The Episcopal Church’s Daily Office Lectionary begins on page 933. (The 1979 Lectionary for Sundays, now replaced by the RCL can be found on page 1003 - in new BCPs.) 

Note: The Revised Common Lectionary allows us to make use of either of these tracks, but once a track has been selected, it should be followed through to the end of the Pentecost season, rather than jumping back and forth between the two strands. The first track of Old Testament readings (“Track 1”) follows major stories and themes, read mostly continuously from week to week. In Year A we begin with Genesis, in Year B we hear some of the great monarchy narratives, and in Year C we read from the later prophets. A second track of readings (“Track 2”) follows the Roman Catholic tradition of thematically pairing the Old Testament reading with the Gospel reading, often typologically—a sort of foretelling of Jesus Christ’s life and ministry, if you will. This second track is almost identical to our previous Book of Common Prayer lectionary.

Zoom Evening Prayer & The Bible Project Class
Wednesday, 5:30 p.m.
 
Join Zoom Meeting
https://us02web.zoom.us/j/86781577595?pwd=VjNnZTZnUFFadk

JPc3VOVTh3K21Idz09   
 
Meeting ID: 867 8157 7595
Passcode: 530
Dial by your location +1 312 626 6799 or  +1 346 248 7799

Henry Martyn

Henry Martyn, Priest and Missionary, 1812

The Collect:

O God of the nations, who gave to your servant Henry Martyn a longing to share your Gospel with all peoples; Inspire the church in our own day with that said desire, that we may be eager to commit both life and talents to you who gave them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Henry Martyn was born in 1781, studied at Cambridge, and became Senior Wrangler. (That is, he won the Cambridge University annual mathematics problem-solving competition, and was accordingly recognized as the University's best undergraduate mathematician. "Wrangling" is a British University expression for solving mathematical problems.) He had, moreover, a considerable facility in languages. Under the encouragement of Charles Simeon (see 12 Nov 1836), he abandoned his intention of going into law and instead went to India as a chaplain in 1806. In the six remaining years of his life, he translated the New Testament into Hindi and Persian, revised an Arabic translation of the New Testament, and translated the Psalter into Persian and the Prayer Book into Hindi. In 1811 he left India for Persia, hoping to do further translations and to improve his existing ones, there and in Arabia. But travel in those days was not a healthy occupation, and he fell ill and eventually died at Tokat on October 16, 1812. (The American Calendar commemorates him on 19 October.) He was buried by the Armenian Church there, with the honors ordinarily reserved for one of their own bishops. His diary (vol. 1, vol. 2) has been called "one of the most precious treasures of Anglican devotion." *

* The Lectionary, James Kiefer, http://satucket.com/lectionary/Henry_Martyn.htm

From Bishop Jake

A Response to the Shooting at Grambling from Bishop Jake. Click here.

Saint Luke's Day

Saint Luke the Evangelist

The Collect:

Almighty God, who inspired your servant Luke the physician to set forth in the Gospel the love and healing power of your Son: Graciously continue in your Church this love and power to heal, to the praise and glory of your Name; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Almost all that we know about Luke comes from the New Testament. He was a physician (Col 4:14), a companion of Paul on some of his missionary journeys (Acts 16:10ff; 20:5ff; 27-28). Material found in his Gospel and not elsewhere includes much of the account of Our Lord's birth and infancy and boyhood, some of the most moving parables, such as that of the Good Samaritan and that of the Prodigal Son, and three of the sayings of Christ on the Cross: "Father, forgive them," "Thou shalt be with me in Paradise," and "Father, into thy hands I commend my spirit."

In Luke's account of the Gospel, we find an emphasis on the human love of Christ, on His compassion for sinners and for suffering and unhappy persons, for outcasts such as the Samaritans, tax collectors, lepers, shepherds (not a respected profession), and for the poor. The role of women in Christ's ministry is more emphasized in Luke than in the other Gospel writings.

In the book of Acts, we find the early Christian community poised from the start to carry out its commission, confident and aware of Divine guidance. We see how the early Christians at first preached only to Jews, then to Samaritans (a borderline case), then to outright Gentiles like Cornelius, and finally explicitly recognized that Gentiles and Jews are called on equal terms to the service and fellowship of Christ.

Luke is commonly thought to be the only non-Jewish New Testament writer. His writings place the life of Christ and the development of the early Church in the larger context of the Roman Empire and society. On the other hand, his writings are focused on Jerusalem and on the Temple. His Gospel begins and ends in the Temple, and chapters nine through nineteen portray Jesus as journeying from Galilee to Jerusalem. Similarly, the Book of Acts describes the Church in Jerusalem (and worshipping in the Temple) and then describes the missionary journeys of Paul as excursions from and returns to Jerusalem.*

*The Lectionary, James Kiefer, http://www.satucket.com/lectionary/Luke.htm

Latimer, Ridley, and Thomas Cranmer

Hugh Latimer and Nicholas Ridley, Bishops and Martyrs, 1555,

and Thomas Cranmer,Archbishop of Canterbury, 1556

The Collect:

Keep us, O Lord, constant in faith and zealous in witness, that, like your servants Hugh Latimer and Nicholas Ridley, we may live in your fear, die in your favor, and rest in your peace; for the sake of Jesus Christ, your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.

When Henry the Eighth of England died, he left three heirs: his son Edward and his two daughters, Mary and Elizabeth. Edward succeeded to the throne and was a staunch Protestant (or at least his advisors were). Under his rule, the church services, previously in Latin, were translated into English, and other changes were made. When Edward died, the throne passed to his sister Mary, who was firmly Roman Catholic in her beliefs. She determined to return England to union with the Pope. With more diplomacy, she might have succeeded. But she was headstrong and would take no advice. Her mother had been Spanish, and she determined to marry the heir to the throne of Spain, not realizing how much her people (of all religious persuasions) feared that this would make England a province of the Spanish Empire. She insisted that the best way to deal with heresy was to burn as many heretics as possible. (It is worth noting that her husband was opposed to this.) In the course of a five-year reign, she lost all the English holdings on the continent of Europe, she lost the affection of her people, and she lost any chance of a peaceful religious settlement in England. Of the nearly three hundred persons burned by her orders, the most famous are the Oxford Martyrs, commemorated today.

Hugh Latimer was famous as a preacher. He was Bishop of Worcester (pronounced WOOS-ter) in the time of King Henry, but resigned in protest against the King's refusal to allow the Protestant reforms that Latimer desired. Latimer's sermons speak little of doctrine; he preferred to urge men to upright living and devoutness in prayer. But when Mary came to the throne, he was arrested, tried for heresy, and burned together with his friend Nicholas Ridley. His last words at the stake are well known: "Be of good cheer, Master Ridley, and play the man, for we shall this day light such a candle in England as I trust by God's grace shall never be put out."

Nicholas Ridley became an adherent of the Protestant cause while a student at Cambridge. He was a friend of Archbishop Cranmer and became private chaplain first to Cranmer and then to King Henry. Under the reign of Edward, he became bishop of Rochester, and was part of the committee that drew up the first English Book of Common Prayer. When Mary came to the throne, he was arrested, tried, and burned with Latimer at Oxford on 16 October 1555.

Thomas Cranmer was Archbishop of Canterbury in the days of Henry, and defended the position that Henry's marriage to Katharine of Aragon (Spain) was null and void. When Edward came to the throne, Cranmer was foremost in translating the worship of the Church into English (his friends and enemies agree that he was an extraordinarily gifted translator) and securing the use of the new forms of worship. When Mary came to the throne, Cranmer was in a quandary. He had believed, with a fervor that many people today will find hard to understand, that it is the duty of every Christian to obey the monarch, and that "the powers that be are ordained of God" (Romans 13). As long as the monarch was ordering things that Cranmer thought good, it was easy for Cranmer to believe that the king was sent by God's providence to guide the people in the path of true religion, and that disobedience to the king was disobedience to God. Now Mary was Queen, and commanding him to return to the Roman obedience. Cranmer five times wrote a letter of submission to the Pope and to Roman Catholic doctrines, and four times he tore it up. In the end, he submitted. However, Mary was unwilling to believe that the submission was sincere, and he was ordered to be burned at Oxford on 21 March 1556. At the very end, he repudiated his final letter of submission, and announced that he died a Protestant. He said, "I have sinned, in that I signed with my hand what I did not believe with my heart. When the flames are lit, this hand shall be the first to burn." And when the fire was lit around his feet, he leaned forward and held his right hand in the fire until it was charred to a stump. Aside from this, he did not speak or move, except that once he raised his left hand to wipe the sweat from his forehead.*

*The Lectionary, Jame Kiefer, http://satucket.com/lectionary/Latimer_Ridley_Cranmer.htm 

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