150 years ago--Opening ceremonies for the Centennial International Exhibition in Philadelphia include a long opening prayer

On May 10, 1876, the Centennial International Exhibition, officially the International Exhibition of Arts, Manufactures, and Products of the Soil and Mine, opened in Philadelphia. Running through November 10, 1876, the exposition celebrated the centennial of the Declaration of Independence. The opening ceremonies on May 10, before an audience estimated at 100,000, included the following prayer by Methodist Episcopal Church Bishop Matthew Simpson. Lengthy prayers, like lengthy political speeches, seem to have been the norm in those days. Like underwater watches in 1878, electronic amplification "had not even been invented," so speakers could be difficult to hear for those in the audience who were too far away.

Were such a prayer to be delivered today, the speaker would probably be denounced as a "Christian nationalist." As reported by The New York Times, May 11, 1876:

...The venerable Bishop arose and lifting his hands offered a prayer, which, unfortunately, was not audible to a thousandth part of the immense throng. All that appeared was a tall, gray headed gentleman, with his eyes and hands lifted to heaven, standing apparently silent and absorbed at the front of the stage. The prayer was occasionally interrupted by voices from distant points in the crowd; but, except for these, there was silence while the Bishop prayed. The prayer was as follows:

Almighty and everlasting God, our Heavenly Father: Heaven is Thy throne and the earth Thy footstool. Before Thy Majesty and holiness the angels veil their faces, and the spirits of the just made perfect bow in humble adoration. Thou art the creator of all things, the preserver of all that exist, whether they be thrones or dominions, or principalities or powers. The minute and the vast, atoms and worlds, alike attest the ubiquity of Thy presence and the omnipotence of Thy sway.

Thou alone art the sovereign ruler of nations. Thou raiseth up one and casteth down another, and Thou givest the kingdoms of the world to whomsoever Thou wilt. The past, with all its records, is the unfolding of Thy counsels and the realization of Thy grand designs. We hail Thee as our rightful ruler, the King eternal, immortal, and invisible, the only true God, blessed forevermore.

We come on this glad day, O Thou God of our fathers, into these courts with thaksgiving, into these gates with praise. We bless Thee for Thy wonderful goodness in the past, for the land which Thou gavest to our fathers, a land veiled from the ages, from the ancient world, but revealed in the fullness of time to Thy chosen people, whom Thou didst lead by Thine own right hand through the billows of the deep, a land of vast extent, of towering mountains and broad plains, of unnumbered products and of untold treasures.

We thank Thee for the fathers of our country, men of mind and of might, who endured privations and sacrifices, who braved multiplied dangers rather than defile their consciences, or be untrue to their God, men who laid on the broad foundations of truth and justice the grand structure of civil freedom.

We praise Thee for the closing century, for the founders of the Republic, for the immortal Washington and is grand associates; for the wisdom with which they planned, and the firmness and heroism which, under Thy blessing, led them to triumphant success. Thou wast their shield in hours of danger, their pillar of cloud by day, and their pillar of fire by night. May we, their sons, walk in their footsteps and imitate their virtues.

We thank Thee for social and national prosperity and progress, for valuable discoveries and multiple inventions, for labor-saving machinery relieving the toiling masses, for schools free as the morning light, for the millions of the rising generation; for books and periodicals scattered like leaves of autumn over the land, for art and science, for freedom to worship God according to the dictates of conscience, for a church unfettered by the trammels of state.

Bless, we pray thee, the President of the United States and his constitutional advisers, the Judges of the Supreme Court, the Senators and Representatives in Congress, the Governors of our several Commonwealths, the officers of the Army and the Navy, and all who are in official position throughout our land. Guide them, we pray Thee, with counsels of wisdom, and may they ever rule in righteousness. We ask Thy blessing to rest upon the President and members of the Centennial Commission, and upon those associated with them in the various departments, who have labored long and earnestly, amid anxieties and difficulties, for the success of this enterprise.

May Thy special blessing, O Thou God of all the nations of the earth, rest upon our national guests, our visitors from distant lands. We welcome them to our shores, and we rejoine in their presence among us, whether they represent thrones or culture or research, or whether they come to exhibit the triumphs of genius and art, in the development of industry and in the progress of civilization. Preserve thou them, we beseech Thee, in health and safety, and in due time may they be welcomed by loved ones again to their own, their native lands.

Let Thy blessing rest richly on this Centennial Celebration. May the lives and health of all interested by precious in Thy sight. Preside in its assemblies. Grant that this association in effort bind more closely together every part of our great Republic, so that our Union may be perpetual and indissoluble. Let its influence draw the nations of earth into a happier unity. Hereafter we pray Thee, may all disputed questions be settled by arbitration, and not by the sword, and may wars forever cease among the sons of men.

May the new century be better than the past. More radiant with the light of true philosophy, warmer with the emanations of a world-wide sympathy. May capital, genius, and labor be freed from all antagonism by the establishment and application of such principles of justice and equity as shall reconcile diversified interests and bind in imperishable bands all parts of society.

We pray Thy benediction, especially on the women of America, who for the first time in the history of our race, take so conspicuous a place in a national celebration. May the light of their intelligence, purity, and enterprise shed its beams afar, until in distant lands, their sisters may realize the beauty and glory of Christian freedom and elevation. We bseech Thee, Almighty Father, that our beloved Republic may be strengthened in every element of true greatness, until her mission is accomplished by presenting to the world an illustration of the happiness of a free people, with a free church, in a free State, under laws of their own enactment, and under rulers of their own selection, acknowledging supreme allegiance only to the King of King and Lord of Lords. And as Thou didst give to one of its illustrious sons first to draw experimentally the electric spark from heaven, which has since girdled the globe in its celestial whispers of "Glory to God in the highest, peace on earth and good will to men," so to latest time may the mission of America, under divine inspiration be one of affection, brotherhood, and love for all our race. And may the coming centuries be filled with the glory of our Christian civilization.

And unto Thee, our Father, through Him whose life is the light of men, will we ascribe glory and praise, now and forever.

The "amen" was faintly echoed by the vast congregation, and instantly there came from the orchestral stage a grand burst of music which thrilled and stirred the thousands and thousands of listeners to their hearts' depths. A thousand voices accompanied by organ and orchestra, were singing Whittier's "Centennial Hymn." The words of the opening lines --

"Our Father's God! from out whose hand
The centuries fall like grains of sand,
We meet to-day."--

echoed through the air.

100 years ago--Opening ceremonies for the Sesquicentennial International Exposition in Philadelphia include speeches addressing the U.S.A.'s material and spiritual condition

On May 31, 1926, opening ceremonies for the Sesquicentennial International Exposition took place at the newly-constructed Sesquicentennial Stadium in Philadelphia. Rain kept the attendance to 80,000, but 100,000 people went through the gates of the world's fair on opening day. The speakers at the opening ceremonies included Philadelphia Mayor W. Freeland Kendrick, U.S. Secretary of State Frank B. Kellogg, and U.S. Secretary of Commerce Herbert Hoover.

The representatives of the cabinet of President Calvin Coolidge noted the changes that had taken place in the 150 years since the Declaration of Independence and the 50 years since the Centennial Exposition in Philadelphia in 1876, but also addressed the nation's moral and spiritual condition. The mention of improved ease and comfort might ring warning bells in the minds of those who regard such improvements as often being accompanied by moral and spiritual decline; of course, if people alive in 2026 were to travel in time back to 1926, they might take issue with that era's ideas of ease and comfort. The speeches of Messrs. Kellogg and Hoover showed how American leaders viewed the country's past, present, and future. It should be remembered that the Great War was less than a decade in the past, and the Civil War and Centennial were within living memory of many of those in attendance (the Civil War was about as far removed in time from 1926 as the Vietnam War is from 2026).

As reported in The New York Times, June 1, 1926 (bold in original):

...Mayor Kendrick then declared the exposition open and introduced Secretary Kellogg, who said in part:

"We have assembled in celebration of the formal opening of the Sesquicentennial Exposition of the City of Philadelphia, on the occasion of the one hundred and fiftieth anniversary of the birth of our nation. I like to think of the ceremony as the inauguration of the edifice which this exposition typifies. It is an edifice which this exposition typifies. It is an edifice which has its foundations in the pride and history of one hundred and fifty years and which will represent in its completion the achievement of a virile and versatile people, dedicated to the peaceful pursuits of art, commerce and industry.

"Citizens of Philadelphia, I congratulate you on this mighty conception. I congratulate you on the energy and patriotism which have made it possible. I congratulate you on marking by your civic effort the great milestones of the nation's history, the one hundred and fiftieth anniversary of the Declaration of Independence. But, beyond all, I congratulate you on being citizens of the city that can truthfully be called the birthplace of the United States.

"President McKinley once said: 'Expositions are the timekeepers of progress. They record th world's advancement.' This is a pertinent saying, full of wisdom and observation. Expositions enable each generation to view itself and offer a very salutary opportunity for each generation to compare itself with the past. They are cross-sections of the life we lead and should be viewed with the keenest scrutiny.

"But the greatest value to the people of the United States of celebrations such as this, commemorating great moments in our history, lies in the fact that they keep alive the spirit which animated our ancestors in their struggle for independence and that thay constantly bring to the mind of the present generation the benefits of of the representative democracy under which for nearly a century and a half we have enjoyed that blessing of liberty and the stability and security of law.

"I have been reading recently what was said by the speakers at the opening of your other exposition just fifty years ago. They were amazed at the mighty progress of the nation in its first hundred years. We are no less amazed at the extraordinary development of our scientific and industrial life, in the development of our resources, in the exploitation of our potentialities, above all in the increased ease and comfort which has come to our common citizens during our own lifetime. Facts and figures of staggering dimensions could be cited to instance this progress. My time does not permit it, nor is it needful to any of us since we have ourselves lived through these bewildering and kaleidoscopic changes.

Hold Ideals of Fathers.

"What is more difficult to assess is the spiritual quality of our people. Are those rugged virtues still in us, that unshaken belief in the efficacy of law which is the heritage of civilization, that love of country and devotion to duty which animated that quiet group of men on July 4, 150 years ago?

"We recently took our part in a great war, a great soul-stirring event. Millions of our people went abroad, millions more gave up their normal occupations and undertook strange tasks. All of us were thrown with violence from the routine of our daily thought by the rush of great emotion. For some the pendulum swung back, life was flat and had lost its savor and in that dullness and disillusion agitators arose and are still active who questioned those institutions and that civilization which is ours and which had been accepted previously without question.

"Demands were made for changes in the fundamental law of our Government whoch would sweep away the guarantees of personal liberty, security of property and stability of Government. Even through these days, however, the great mass of our people held fast to their faith. The rugged virtues persisted and even in the complexities of our modern life Americans looked with direct gaze through sophistry and distortion and held with simple faith to the ideals of our fathers.

"Throughout the life of our country there have been the greatest changes in the economic and social conditions of the world ever recorded in history in a similar period. There have been revolutions and upheavals in society which have imperilled the very existence of stable governments but our people have held fast to those declarations of liberty and human rights and those principles of government enunciated in the Declaration of Independence and promulgated in the Constitution of the United States.

"Nations stand out in history as being animated by one straight and inflexible purpose, but this is seldom the case. We often forget that in other periods than our own, men have doubted, internal struggle has been rife. Some of man's greatest works have been the result of the bitterest struggle. The Constitution of the United States itself was fought with intense bitterness, and it was only the overwhelming personality of Washington which obtained its acceptance in the legislatures in certain of the Colonies.

"This questioning of our institutions was then but a normal thing. So we may stand secure in the belief that at heart this nation has not changed, that the things which the founders of our Republic longed for, we still long for, in so far as they have not been attained, that we are willing, when necessary, to fight to maintain these things which they fought for.

Exposition a Rededication.

"That no nation, however, is more reluctant than our own to enter war has been shown forcibly by our stimulation of and participation in all forms of international gatherings for the maintenance of peace and for the finding of methods for putting an end to war.

"However, in the last analysis, this meeting in Philadelphia is the sort of international gathering that we really prefer. When nations come together to show their products and wares in friendly rivalry, endeavor to stimulate their mutual trade and try to make themselves understood by their neighbors through their exhibits and friendly intercourse, that indeed is the happiest form of international gathering.

"While I am speaking of the international side of this exposition, may I mention an interesting coincidence between your exhibition fifty years ago and today? In 1876 a courtesy visit was made by the Swedish Fleet during the exposition and one of the young navy officers was his Royal Highness Prince Oscar, now known as Prince Bernadotte, who was enthusiastically received by Philadelphia. The nephew of this Prince Oscar, his Royal Highness the Crown Prince of Sweden, has done us the honor of visiting the United States and will come to Philadelphia as did his distinguished uncle. I know that his visit will be an equal success.

"Secure then in the permanence of the faith of early America,. grateful for the material progress of this nation, let us consider this exposition, the tangible evidence of our one hundred and fiftieth anniversary, as a rededication of the nation to American ideals, a fresh acceptance of America's burdens and a renewed gratitude for the bounty of America's blessings."

Secretary Hoover's Speech.

Secretary Hoover, the next speaker, drew a contrast between the condition of the United States now and at the time of the centennial of its independence.

"We have in this half century more than doubled our population. We have multiplied ten times in natural wealth. We have progressed vastly in science, in invention, in art and industry and in our social and national life.

"In the field of science the discoveries of fifty years ago were comparatively only upon the borderland of the great unknown continent of nature. The explorations of that day were set out here in a richness of exhibits. But since that time the men of science have pushed deeper and deeper into the unknown lands of nature and have brought new discoveries and inventions. A multitude of blessings to humanity have flowed from their labors.

"In the field of industry I would recall to you that the greatest tool then known to man was shown at the exposition of fifty years ago--the 1,400 H.P. Corliss steam engine. Here, too, was the first public appearance of Bell's telephone. They were wonders of the time. Today we build a single steam engine of 70,000 H.P.--fifty times as large. The transmission of power and electrical devices for relief of human labor were just in their infancy; the gasoline engine, the automobile, the aeroplane and the radio were unknown.

"Since then also science and industry have given us the steam turbine, radium, X-rays, moving pictures, talking machines, refrigeration, the linotype, typewriter, the harvester and tractor and a hundred other tools and comforts. Vast progress marks our chemical industries. We have advanced in the construction of buildings and homes, in the manufacture of textiles and a thousand other things. And today we are on the threshold of other great discoveries, the bare beginnings of which will again form a part of these exhibits.

Educational and Social Progress.

"From the inventions of this half century and the control of the powerful forces of nature men have been able to produce vastly more; to diffuse the benefits more widely; to decrease the sweat of men; to lift the standards of living; to increase the comforts of all our people to a higher level than ever before in the history of the world. With it all poverty and fear have become less, happiness has increased.

"We may be proud of the educational progress of our people in the fifty years' span between these expositions. During this time we have extended free education throughout the land. Free entrance to the doors of free opportunity, through education, is now open to all of our youth from the lowest grade to the university. We have seen the number of children in the public schools treble while our population but doubled. The youth in our high schools are ten times as many as fifty years ago. Those who attend our institutions of higher learning have increased in number over seven times.

"Progress in art is not to be measured by spans of fifty years but we may recount the important advance in commercial architecture as an outstanding accomplishment. Moreover, we have wider diffusion of the finer arts of decoration, music and literature through our people.

"In our social life we are steadily finding a better adjustment between our industrial and social systems. The rights of the public in the development and use of the great tools of power, transportation and industry are better controlled; the relations of employe and employer are upon a juster basis; we have gained greatly in spirit of cooperation and mutual helpfulness in such community. Our frictions are growing less. All of which shows fundamental social progress.

"Politically we have gained greatly in national unity. This great experiment in democracy is demonstrating the hopes, the prayers and the wisdom of its founders. Our national institutions have grown stronger and the resolute spirit for a democracy dedicated to an equality of opportunity among men that has not diminished but has gained in strength. We have risen in power and influence among nations until no foreign danger threatens our shores.

No Economic or Foreign Dangers.

"Morally we have made gains toward a higher plane in the conduct of our commercial relations. In many particulars we show improvement in the conduct of our national and local Government, though we suffer a national misfortune in the growing disrespect for law.

"Our dangers today are not economic or foreign; they lie in the possible submergence of the morel and spiritual by our great material success, and if this exposition, and the many conferences and congresses to be held here, serve to stimulate the moral and spiritual sense of our people it will have served a great and lasting purpose.

"The American people may well be proud of the accomplishment which will be shown here. It is the demonstration of the progress of peace, and it should contribute to the advancement of peace--for we invite all people to our shors to participate in our celebration of the arts of peace.

"This exposition of the arts, sciences and industry should not only point the way to further progress and the information, learning and good taste, but should strengthen the spirit of our people in reolution to further effort.

"This stock-taking of progress should contribute to mark the road to further advancement. We have yet much to do if we would make America that land of contentment and happiness, of service to the world and God."

Mr. Kellogg went on to co-author the Kellogg-Briand Pact in 1928, which outlawed war as a way of solving disputes between nations, and for which Mr. Kellogg was awarded the Nobel Peace Prize in 1929. He died on December 21, 1937, the day before his 81st birthday. Mr. Hoover succeeded Mr. Coolidge as President of the United States on March 4, 1929, and was in office through the early years of the Great Depression, losing his bid for re-election to Democratic Party nominee Franklin D. Roosevelt in 1932. Mr. Hoover died on October 20, 1964 at the age of 90. Neither Mr. Kellogg nor Mr. Hoover would likely recognize the country that now still goes by the name of United States of America.

120 years ago--New York clergyman blasts women's vices

This item from the tail end of the Gilded Age, indicating that morality in New York City was already in decline, was published in the Vancouver Daily Province, January 27, 1906 (bold, capitals in original); unfortunately, the microfilm image of the page on which it appeared contained a fold in the page that went undetected when photographed, obscuring part of the article. I'll fix that if I ever come across the entire article.

SOCIETY LEADERS STEEPED IN VICE

---------------

VICE IN NEW YORK

---------------

Women of Four Hundred Are Addicted to Drinking, Gambling, and Cigarette Smoking--Causes of Decrease of Marriage in the Wealthy Classes.

NEW YORK, Jan. 26--Supplementing the sermon which he delivered on Sunday night in the Church of the Epiphany, and which caused widespread discussion, the Rev. Dr. Madison Peters said to a newspaperman today:

"The remarks I have made upon the women of the fashionably rich are not the idle mouthings of a sensationalist nor the vicious attacks of one whose motive is to stir up ugly feeling. Every word I have spoken is the plain statement of facts that any fashionable physician, any clergyman who has moved about in society, and every society man or woman knows and dares not refute.

"I have been into the cafes of the Astor, the Waldorf, Sherry's and other fashionable hotels, and nine women out of ten will order drinks of the same kind that their escorts order, and quite as many of them. I have watched these women, and I have wondered if they realized what those same men thought of them deep down in their hearts.

They think--mark you, I am voicing the sentiments of the man about town when I say it--they think these same young women are all right for a time, but they would not marry such women.

"And this brings naturally to mind the thought why there are in this city to-day thousands of men in their thirtes and forties, men of means or of excellent salaries and incomes, who are not marrried? And why are there so many instances of men marrying, as society puts it beneath them?

Vices of women.

The answer is because so many of the daughters of their own fashionable set are given to drink, cigarette-smoking, gambling (for that is what bridge whist has resolved itself into), and to kindred vices. It is because men of the world and of society realize that such women are not fit to become the mothers of children--not fit to preside at their tables and over their household. All men require purity and integrity in the women they care for, and such qualities are not to be found among women whose lives are spent in frivolous pleasures.

Not many of these men, finding the women of their own circle given over to these vicous habits, go 'beneath it,' and find honest young women, whose names are not in the social register, as their helpmeets.

The cause of these conditions is largely due to the fact that women in society have nothing to do. They are deprived of the attention and society of their husbands; they are without children and housekeeping cares, and they become mere pleasure-seekers, and before they know it they are brought to that state of mind where all of their faculties are engaged in discovering modes of selfish enjoyment.

"If there were more children in the homes of the rich there would be less dissipation. Think of it, on Fifth Avenue from Washington Square to Nine ...during the past year. These ... eloquent

....Only the other day, I was going up in the elevator in one of the most fashionable hotels of the c[ity] when I heard a young woman say to another, and it was then 9 o'clock, 'I haven't done a thing all day but play bridge.'

Idle away time.

"That is only an example of what women do with their time. I am told that the gambling whist habit has become so prevalent that women--dozens and dozens of them--go from house to house, from fashionable hotel to hotel day after day and night after night, reviving themselves by drinks of various sorts. Of course there are those who would criticize a man of the cloth for offending his fashionable pew renters perhaps by telling the truth about these alarming conditions.

"The conditions are all the more grave when one considers that the entire country is influenced by the doings of members of the ultra-fashionable circle of New York. Their every movement is heralded in the society columns, and their amusements are seen as a pattern by other silly women all over the land.

"When Mrs. Astor slums she has a thousand followers; if Mrs. Fish plays bridge the smaller fry will follow suit, and if all of fashionable society drink and smoke, the entire country will feel its vicious influence. That is where the most harm is done."

75 years ago--Americans divided on euthanasia

I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: Deuteronomy 30:19

It did come as a surprise to this blogger to come across this item from 1950 and see the large percentage of Americans who supported euthanasia. This was just five years after the end of a war that Americans and their allies fought against the Nazis, under whom euthanasia morphed into mass murder, followed by the Nuremberg trials of the perpetrators for crimes against humanity. I've been dismayed to see belief in the sanctity of human life declining over the last 50-60 years, but I didn't know it was already fairly low even 75 years ago (assuming the results of the survey are accurate, of course). As reported by the Canadian Institute of Public Opinion and published in the Calgary Herald, February 27, 1950 (bold in original):

PRINCETON, N.J.--Public sentiment in a coast-to-coast survey by the American Institute is closely divided on the principle of euthanasia or mercy killing.

The weight of opinion is against the idea, but the margin is very close.

In testing the nation's views on this controversial and much discussed issue the Institute patterned its question after the model bill proposed by the Euthanasia Society of America. This proposal would call for the consent of the patient, and an examination by a board of doctors appointed by a court.

Here are the questions used in the survey and the vote:

A. "When a person has a disease that cannot be cured, do you think doctors should be allowed by law to end the patient's life by some painless means if the patient and his family request it?"

B. If no, or no opinion, ask: "Would you approve of ending a patient's life if a board of doctors appointed by the court agreed that the patient could not be cured?"

Thirty-six per cent indicated approval and another 7 per cent on the second part, making the total as follows:

Favor mercy killing------43%
Oppose mercy killing-----46%
No opinion---------------11%

Opinion on the issue is not greatly different now from what it was when the Institute first tested sentiment with a similar question 13 years ago. There has been a small increase in the vote in favor.

The Sander case in New Hampshire and the Carol Paight case in Connecticut stimulated nationwide discussion of the pros and cons of legalized euthanasia.

When I read this article I had never heard of the Sander and Paight cases, but a quick Google search produced some results. First, the case of Dr. Herman Sander--as reported by Australian Associated Press and reported in the Cairns Post, January 5, 1950 (bold, capitals in original):

EUTHANASIA CASE IN NEW HAMPSHIRE

DOCTOR INDICTED.

DEATH OF CANCER PATIENT.

NEW YORK, Jan. 3 (A.A.P.). A Manchester, New Hampshire, grand jury of 21 middle-aged men, was convened to-day to consider whether Dr. Hermann Sander should be indicted for murder. Sander, who is 40, has been accused of the mercy killing of an incurable woman cancer patient, by the injection of air into her veins, as she lay on her hospital deathbed.

The judge, instructing the jurors, asked if any had signed any of the widely circulated petitions supporting Dr. Sander. There was no response.

Sander, who is on bail, continued calling.on his patients to-day. He told reporters that he still felt his action was not legally or morally wrong, and added: "I believe my position ultimately will be vindicated.

Meanwhile euthanasists have made plans to use the Sander case as a wedge in seeking the adoption of "a mercy death law."

The vice-president of the Euthanasia Society of America (Mrs. Robertson Johns) said in NewYork: "This is absolutely the best case, yet for our cause. It is good, because of Dr. Sander's integrity, and because he did not hide what he did."

A member of the New Hampshire Legislature (Mr. Ray Sawyer) said be felt that something should be done about légalising mercy deaths. He suggested that physicians should draw up such a Bill. Later Dr. Sander was indicted by the grand jury on a charge of first degree murder.

According to Rick Holmes in the Derry News, June 30, 2011:

Probably you heard that earlier this month — June 3, 2011 — Dr. Jack Kevorkian died. He was of course the so called "Doctor Death." Last year, there was even a Hollywood movie about his career. His passing brought back to memory those events of a decade ago when we were all talking about the right — or wrong — of physician-assisted suicide.

While all the country's attention has been on Kevorkian, it is interesting to know that the very first trial for medical euthanasia involved a doctor who had once lived in Derry. In 1950 — exactly 50 years before the Kevorkian trial — there was the trial of Dr. Herman Sander.

Sander (1908-1996) was born in New York, the first child of George and Ada Sander. Ada had been born in New Jersey but George had emigrated from Dresden, Germany, in 1888. He was a 1901 graduate of Stevens Institute of Hoboken, N.J. with a degree in electrical engineering. Shortly after Herman's birth the family moved to Derry. Here, George Sander was employed as superintendent of the Derry Electric Company. They lived in an apartment at 71 East Broadway, directly across from today's McGregor Library Building. After a few years in Derry, the family moved to Manchester where he was employed with the Traction, Light and Power Company — the concern that ran the Manchester and Derry Trolley.

Herman grew up in Manchester and, while attending Central High School, he became the state's first Eagle Scout. He studied at the University of Munich and received his undergraduate degree at Dartmouth College (1930) and his medical degree from New York University. His entire career was spent practicing in the Manchester area.

In 1949, Mrs. Abbie Borroto lay dying of cancer in the Hillsborough County Hospital. The 60-year-old woman was suffering; she was racked with unbearable pain that no amount of medication could ease. During that year, she had wasted from 140 to 80 pounds. It seemed likely to most that she had only a few days to live. All day and night she was screaming for someone, anyone, to help her die.

Herman Sander was her doctor and knew he was powerless to reduce her suffering. He then gave four injections of air directly into her veins. She died painlessly in about 10 minutes. Dr. Sander entered into her medical records exactly what he had done. Sander's supervisor read the entry and reported the death to the police. An arrest warrant was quickly issued for Sander that charged him with wrongful death. A grand jury soon found that there was enough evidence to hold a murder trial.

In 1950, Herman Sander became the first doctor ever put on trial for "mercy killing." The trial was held at the Hillsborough County Courthouse and was attended by reporters from all over the state and nation including novelists Fanny Hurst and John O'Hara. The prosecution was led by future U.S. Sen. Louis Wyman. On the witness stand Dr. Sander told the jury he thought Mrs. Borroto was already dead. But if that were true, why did he gave a dead patient the injections? In answer to that question, all he could say was, "Why I did it I cannot tell. It didn't make any sense."

All across America there was an active debate on Dr. Sander and mercy killing. Evangelist Billy Graham said the court should find him guilty of murder and make "an example" of him. In his hometown of Candia, 605 of the town's 650 registered voters gave Sander a "written testimonial of his integrity and goodwill."

In Derry, the local Baptist and Catholic Church were strictly opposed to euthanasia. They based their arguments on the scriptural command that "Thou shall not kill." It may be supposed that most of the other Derry pastors were also in favor of Sander being found guilty.

The first clergyman in the greater Manchester area to come out in public support of Sander was Rev. Dr. Charles S. Milligan of East Derry's First Parish Church. To make sure everyone knew his views, he announced a week before, the topic of his next sermon. That Sunday, the sanctuary of the church was filled to overflowing.

Pastor Milligan began his sermon with the declaration that "I believe God does not enjoy human suffering. I question that those who don't want it (euthanasia) have the right to deny it to those who do." He went on to say that doctors have been performing mercy killing for millennia but it has always been hidden. If euthanasia was made legal then it can be regulated for only extreme cases of suffering. He concluded by saying that now "only the honest doctor gets punished."

On March 9, 1950, the jury took just 71 minutes to find Herman Sander not guilty on the all charges. Today this verdict is viewed by many as being an example of jury nullification — a guilty man had been set free because the 12 men and women in the jury room didn't believe in the law against mercy killing.

Despite being found not guilty, the state refused to give Sander back his medical license. He could no longer practice medicine in New Hampshire. To support his wife and three daughters, the doctor was forced to work as a farm hand. In time, the New Hampshire Medical Board did give him back his license. He retired in 1974 after 33 years as a physician. He spent his remaining years as a beekeeper in Candia. In 1979, Candia honored him as "the most influential individual in town." Sander died in 1996 at a Manchester nursing home at 87 years of age.

The case of Carol Ann Paight occurred around the same time. As reported by Australian Associated Press and published in the Adelaide News, February 2, 1950 (bold, capitals in original):

U.S. GIRL KILLER "WAS INSANE"

New York, Wednesday.

--A psychiatrist today testified that Carol Paight was insane when she fired the fatal "mercy" bullet at her father.

He said she had not recovered her sanity nearly three weeks later.

Carol, 21, killed her father in hospital after learning he had incurable cancer. She is charged with second-degree murder.

Dr. Clifford Moore, medical director of a mental institution, was called as a witness after the girl's mother had given evidence that there had been in sanity both in her family and her late husband's.

Dr. Moore said Carol was insane when he examined her 19 days after the shooting. He didn't know whether she had recovered yet.

As reported by Mara Bovsun in the New York Daily News, June 19, 2010 (updated April 9, 2018):

If one thing was clear in this sad case, it was that Carol Ann Paight loved her father. She loved him so much that she could not bear to see him suffer. So she killed him.

Her father, Police Sgt. Carl Paight, 52, was a good-natured family man, adored by his wife, Mary, 52 and children, Carol, 21, and Carl, Jr., 22, both college students. They lived in a modest home in Stamford, Conn.

By all accounts, Sgt. Paight was the kind of dad every child deserves – responsible, good to their mother, and fun. The family spent hours swimming and sailing, and even chores were enjoyable when he was around.

It all came to a crashing end in September 1949. Sgt. Paight had not been feeling well, so he checked into a Stamford hospital. The doctors recommended exploratory surgery, scheduled for the 23rd.

During the operation, Carol and her mother, both devote Roman Catholics, went to church to pray.

Their prayers went unanswered. Back at the hospital, Dr. William E. Smith gave them the worst possible news. Sgt. Paight’s body was “riddled” with cancer, and he had, at most, three months to live.

Carol knew what that meant. Two of her aunts, Agnes and Alice, had died of cancer, and she witnessed these vibrant women shrivel away in agony. The experience had instilled in her a deep terror of the disease.

“Don’t tell Daddy!” Carol screamed when Dr. Smith delivered the news. Then she grew glassy-eyed and pale, and started babbling. Carol didn’t appear to hear anything, and seemed to be in a world of her own.

The Paight women returned home, but Carol didn’t stay. She swiped her father’s service revolver, and headed back to the hospital, stopping briefly at a spot in the woods to take one practice shot.

With the gun wrapped in a jacket, she returned to her father. Moments later, nurses heard an odd noise, like a tray dropping, and saw the tall, blond girl in the doorway of Paight’s room. Inside, they found the gun on the bed, and a bullet wound in the patient’s head.

“I shot him,” Carol told them. Then she became hysterical.

Later, as members of her late father’s squad guarded her, she seemed calm and detached. At around 8:30 p.m., she told Capt. William J. Lynch that she didn’t care what people thought or what would happen to her. She couldn’t stand to see her dad suffer.

The girl remembered nothing the next morning. She recalled hearing the doctor’s dreaded words, but after that, everything was a blank.

From the start, sympathy was with the girl. Civic leaders and businesses took up a collection for her defense. “It is my honest belief and firm conviction that the case of Carol Paight deserves extreme sympathy and leniency,” Stamford Mayor George Barrett told reporters.

Nevertheless, the district attorney had no choice but to arrest Paight, charging her with second-degree murder. It carried a life sentence.

The girl’s plight ignited a long-smoldering debate over mercy killing. In the 1930s, two groups were building a movement around the right to die – England’s Euthanasia Legalization society, and the Euthanasia Society of America. Both groups took keen interest in the case.

By the time Paight’s trial opened on Jan. 23, 1950, two more mercy killings were grabbing headlines. A New Hampshire doctor, Hermann Sander, had been arrested for injecting air into the veins of a dying cancer patient. In Ontario, Can., engineer Ralph Kilbon’s mentally ill wife had tried to kill herself with a bullet to the abdomen. When Kilbon found her, she was dying and in pain, so he shot her to finish what she started.

In Paight’s trial, everything hinged on the girl’s state of mind at the time of the killing, a period that Carol could not remember.

Witnesses swore that she certainly looked insane, swinging from shrieks and sobs to periods of calm, glassy-eyed detachment. Psychiatric experts for the defense said the news about her father had caused temporary insanity, and pushed her into a “fugue state” in which her subconscious mind controlled her actions.

The outcome was not hard to predict when the prosecution’s expert witness was booed for voicing the opinion that the defendant had been sane, and knew exactly what she was doing when she pulled the trigger.

Also helpful was the composition of the jury. It was made up entirely of parents – mothers and fathers with children about the same age as the accused.

After about four hours’ deliberation, the jury found her not guilty. Carol went home, and got on with her life. By September, a year after her father’s death, she had some good news, a wedding. “Carol Paight, the schoolgirl who was acquitted of the mercy-slaying of her cop-pop … is blessed eventing,” wrote legendary gossip columnist Walter Winchell a few months later.

The president of the Euthanasia Society said Paight’s acquittal was a “vindication” of his group. Ministers came out in support of mercy killings, and physicians went on record saying that they had, on occasion, made lethal doses of morphine available to the incurably ill.

For a time, it seemed as if Paight’s story might open a floodgate of mercy killings, especially after the two other high-profile cases ended in acquittals.

But the tide turned. In November 1952, another woman, Lois Curtiss, 33, stood in the same courthouse as Paight. Curtiss was accused of murdering her cancer-ridden father by turning on the gas jets in their apartment, an act that left her partially paralyzed. She said she had been motivated by love, and her only goal was to end his suffering. But the judge saw this death as “one of those killings which dramatists and sob sisters call a mercy killing” and sent her to prison.

Carol Ann Paight (center) is comforted by her brother Carl, Jr., and her mother, Mary Nolan Paight, during the Paight trial in Bridgeport, Conn. (Photo by Walter Kelleher/NY Daily News Archive via Getty Images)

In both the cases mentioned above as well as the notorious Canadian case of R v Latimer (1997, 2001), I'm struck by the willingness of so many people to believe that the killing was motivated by love. Who says the killer was motivated by love? The killer. Robert Latimer was a farmer in Saskatchewan whose 12-year-old daughter Tracy had severe cerebral palsy and was in constant pain, which may have been eased by surgery. Mr. Latimer murdered Tracy while the rest of the family was at church, but claimed that she had died in her sleep. Police became suspicious when an autopsy revealed high amounts of carbon monoxide in Tracy's blood, and only then did he admit that he had killed her by connecting a hose from the exhaust pipe to the cab. Mr. Latimer was charged with first-degree murder, was convicted of second-degree murder, and served almost 10 years in prison before being granted full parole in December 2010.

It disturbed me then, as it does now, that an Ipsos-Reid poll conducted in 1999 found that 73% of those responding (it should be kept in mind that Ipsos-Reid admits, but doesn't publicize, that 70% of the people they contact refuse to talk to them) believed that Mr. Latimer acted out of compassion, and 41%--a plurality--believed "mercy killing" shouldn't even be against the law. It doesn't help that the media focus on the instances in which killing has taken place rather than those in which people in positions such as Mr. Latimer don't kill their loved ones. A former pastor of mine and his wife are parents of a son with multiple disabilities that require round-the-clock care. His parents aren't trained caregivers, aren't wealthy, have to work for a living, and have other children to take care of as part of living their lives. They found an institution in which their disabled son could receive the care he requires, and had him placed there. The institution is hundreds of miles and several provinces away from the parents, but they visit him several times a year, and the last I heard, reported that he was receiving excellent care. This is far from an ideal situation, but in a fallen world, this was the best choice they could make. Unfortunately, this example of true Christian compassion seldom gets any press.

Unfortunately, Canadian society has deteriorated so far and so fast since the Latimer case that he wouldn't even be charged today. Under the Orwellian-named MAiD (Medical Assistance in Dying), introduced by the "Liberal" regime of Justin Trudeau in 2016, MAiD deaths have increased from 5,665 in 2019 to 15,343 in 2023, making it the fastest-growing such program in the world. Very few of these people are dying; rather, they're people who have problems in living, and a disproportionately high percentage are poor. This is exactly the way it happened in Germany in the 1920s and '30s, culminating in mass murder and genocide during World War II. My father fought against the regime that did that; I'm glad he's not around to see what became of the country he fought for.

100 years ago--Canadian Anglicans envision new social order

The social gospel which replaced the true gospel in the mainline churches was already at work in the Church of England in Canada (now the Anglican Church of Canada) a century ago, with man bringing in the kingdom of God. Even with that liberalism, you'll notice that their views on immigration would bring instant condemnation today. There were no women clergy then, of course, and alphabet perverts were in the closet instead of the pulpit. As reported in the Calgary Daily Herald, September 17, 1923, p. 10 (bold, headlines in original):

ANGLICANS GIVEN VISION OF NEW SOCIAL REGIME

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Canon Vernon Presents His Report As Secretary To Big Congress

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NOT REVOLUTION, BUT AN ORDERLY PROCESS

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Immigration Issue to Be Fully Discussed by Church Heads

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The vision of a new social order was outlined at the opening session of the boards of the general Synod of the Church of England in Canada, which for the next ten days will be held in the Paget Hall. Practically the whole of the morning, after routine had been transacted, was taken up with the consideration of the report of the general secretary of the council of social service, the Rev. Canon C.W. Vernon.

He stated that in the new vision the value of personality would be applied at all costs in the realms of business, industry, politics and the social order generally, in which the sacrificial service for others would become the normal characteristic of the professing Christian, and the distinguishing mark of the true Christian.

Not Violence of Revolution

That social order, he said, was not to be developed by the violence of revolution, but by the orderly progress of an evolution ever tending upward and onward. There was no short cut to the realization of that ideal. Love alone, not force, could build the city of God. The new social order, he said, would never be consummated by the establishment of a reign of law enforced by penalties whether legalized or of the Ku Klux Klan variety. The new order would be a kingdom of love, expressing itself in service, a commonwealth of God, in which every laborer, whether with brain or hand, would have the artist's joy of achievement, in which each would seek the good of all, and all would spend themselves in service for otehrs.

The Immigration Issue

The question of immigration was also dealt with at considerable length in the report, and this will be fully discussed at a later period. In connection with that phase the report pointed out that the council had no more important work than in looking after the newcomer. They were witnessing the building of a nation and a church by the process of immigration. They were naturally anxious that the best of their British traditions, and the ideals of the Church of England, should shape and fashion the life of the Canadian nation within the British commonwealth. There was much to encourage them. The census figures of 1921 published in the spring showed that in the last decade the percentage of people of British racial origin in Canada increased from 54.08 in 1911 to 55.40 in 1921. The percentage of Anglicans in Canada, which was 12.6 in 1901, and 14.47 in 1911, had risen to 16.02 in 1921.

Emigration to States

While immigration to Canada was a bright and interesting side of the picture, unfortunately there was another factor to be considered, and that was the large emigration from Canada to the United States of native-born Canadians and of comparatively recent newcomers from the mother land. They must build up their own economic and social life so efficiently that all would be convinced that there was no country with greater prospects, more opportunities for service and more attraction as a place to spend one's life than Canada.

Helping British Harvesters

Incidentally Canon Vernon stated that much good work had been accomplished in connection with the large number of British harvesters that had arrived in the Dominion. Each of these had been presented with a card on landing at Quebec or Halifax, that if any of them found themselves "up against it" they should write to the headquarters of the Social Service Council.

In commencing his report Canon Vernon stated that were two widely prevalent but mistaken ideas met with in connection with social service. One was that it was for the poor alone; the other that the church's social ministry was badly needed in the overcrowded centres of population, but had no place in their rural districts. "It cannot be too emphatically asserted," he said, "that the church's social ministry is for the rich, among whom very often the under-privileged and maladjusted are to be found, as well as for those poor in the world's goods, and that our rural districts have to the full as many social problems as our cities and towns. It is because of this universal need of social service that the value of the church in coping with the need should be recognized more than is often the case."

There was a very full attendance of high Anglican church dignitaries present when the initial session opened on Monday morning. The Very Rev. C.P. Matheson, Primate of all Canada, presided.

Altogether there are more than 120 archbishops, bishops, clergy and laity in attendance. It is the first time that this important gathering has been held in the west. At all Anglican churches in the city on Sunday, special sermons were delivered, the primate preaching at the Pro-Cathedral in the morning, and the Bishop of Huron in the evening.

The boards meeting here represent the Missionary Society, Religious Education, and Social Service. The last mentioned was the subject which engaged attention at the opening of proceedings on Monday. One of the chief features of this was the question of immigration.

A public meeting will be held in the Paget Hall at 8 o'clock on Monday, under the auspices of the council of Social Service. The speakers will be the Rt. Rev. the Bishop of Ottawa, whose subject will be "Christianity and the Public Conscience," and the Rt. Rev. the Bishop of Saskatchewan, who will talk on "Immigration."

More evidence of apostasy in the Church of England

Having a form of godliness, but denying the power thereof: from such turn away. II Timothy 3:5

As reported by Harriet Sherwood of The Guardian, July 29, 2023:

A Cornish church that banned women from applying to be its new vicar – despite once counting Dawn French, star of the TV comedy The Vicar of Dibley, among its flock – has reversed the decision under new management.

A newly elected governing council at St Fimbarrus church in the picturesque port of Fowey in Cornwall has told parishioners that a “new season” has begun.

In a statement, the parochial church council (PCC) said the previous regime’s decision to advertise for a male priest to fill its four-year-old vacancy was “misguided and unrepresentative” of the parish and the town.

The decision had been taken without consultation and many people in the parish expressed a “strong desire for change”.

The new PCC wanted the church “to be accessible to all … The PCC has voted unanimously to rescind the previous PCC’s resolution requiring male leadership … We are keen to recruit the best candidate to meet the needs of Fowey parish church, regardless of gender.”

Merisa MacInnes, a member of the PCC, said: “We are encouraged that numbers in the congregation have doubled in recent weeks and we are confident that the right person to be vicar will come forward in the coming months.”

In March, the previous PCC defended its decision to ban female applicants for the vacancy, insisting it was “not sexist”.

It said: “As an evangelical church we look to the Bible for all matters of faith. The Bible is very clear on equality – all are equal …. There is, however, debate over the roles women play within the church.”

It understood that its desire for a male priest-in-charge “can be difficult to understand looking from the outside into the church, but [we] would robustly defend that this position is not sexist, is widely established in the worldwide church, and accommodates all views in the membership of our church without exclusion”.

Andy Virr, the previous chair of the PCC and a local Conservative councillor, and two other PCC members stood down in May amid objections to the stance.

Under exemptions from the Equality Act, the Church of England permits local churches to reject female lead priests and the oversight of a female bishop.

Martine Oborne, the chair of Women and the Church (Watch), an organisation that campaigns for equality in the C of E, and a vicar in west London, said the Fowey decision was good news.

She added: “I think it’s time for church members to assert themselves and not defer to clergy who seek to limit women’s roles in the church.”

Fowey was not unique, she said. Some churches had taken decisions to reject female priests without proper consultation or transparency.

The fight for equality was not over despite 30 years having passed since women were allowed to become priests in the C of E.

“I think personally it’s time for the C of E to find a generous way to bring the arrangements that allow churches to go on limiting or not recognising women’s ministries to an end,” she said.

Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.
For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.
And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Romans 1:24-32

As reported by Alexandra Topping in The Guardian, August 30, 2023 (links in original):

Most Church of England priests want the C of E to allow same-sex weddings and to drop its opposition to premarital and gay sex, according to a survey.

In a major shift in attitudes over the past decade, a survey of priests in England conducted by the Times found that more than half supported a change in law to allow clergy to conduct the marriage of gay couples, with 53.4% in favour compared with 36.5% against.

The last time Anglican priests in England were asked, in 2014, shortly after the legalisation of same-sex civil marriage, 51% said same-sex marriage was “wrong”, compared with 39% who approved.

Last year a row erupted at the first Lambeth conference (a meeting of Anglican bishops from around the world) in 14 years, with the archbishop of Canterbury faced sharp criticism for affirming a 1998 declaration that gay sex was a sin.

But the new poll found that 64.5% of priests in England backed an end to the teaching that “homosexual practice is incompatible with scripture”. It also found that 27.3% of priests supported an end to any celibacy requirement for gay people, while 37.2% said they were willing to accept sex between gay people in “committed” relationships such as civil partnerships or marriages, and around a third (29.7%) said the teaching should not change.

Andrew Foreshew-Cain, founder of the Campaign for Equal Marriage in the Church of England, said the survey showed there was “no excuse for further delay and equivocation” in welcoming gay people into the church.

“The clergy of the Church of England are kinder, more generous, and more welcoming towards LGBTI people than the current official position allows,” he said. “The C of E, and in particular our bishops, needs to stop wringing its hands over gay people and move forward towards blessings and, in time, to celebrating same-sex marriages in our parishes.”

The survey results were encouraging, said Robbie de Santos, director of communications at Stonewall. “We hope that church leaders reflect on these findings,” he said. “Too often, LGBTQ+ people of faith face discrimination and prejudice simply for being themselves.”

The survey also found that three-quarters of respondents thought Britain could no longer be described as a Christian country. Almost two-thirds (64.2%) said Britain could be called Christian “but only historically, not currently”.

In the 2021 census of England and Wales for the first time fewer than half of the population described themselves as Christian.

The Times poll found that two-thirds of priests in England thought attempts to stop the drop in church attendance would fail, with only 10.1% thinking it would be halted, and 10.5% believing that congregations would grow again. Average attendance for Church of England Sunday services in 2021 was 509,000, down from 1.2m in 1986.

Trinity Western University promotes events that divide rather than unite Christians

Anyone who thinks that evangelical universities and colleges are actually Christian isn't paying attention; it's becoming increasingly difficult to see any difference between these institutions and the world, especially as the world becomes more anti-Christian. Submitted for your approval, the following items from the events page of Trinity Western University in Langley, British Columbia (bold, links in original):

27/01/2023 - 10:00 :

Trinity Western University's Lunar New Year celebrations bring students, staff, and the community together at Langley and Richmond campuses

As a global Christian university, Trinity Western is a community of learners representing over 80 countries. This year, during Lunar New Year, a festival celebrated by many communities globally, Trinity Western's Langley and Richmond campuses are filled with activities.

On January 23, TWU's Intercultural Student Programs (ICP) kicked off a week-long series of events for students and the campus community, starting with a Korean Dinner hosted in the Global Lounge (Kuhn Centre) on Monday evening. Students shared laughs and good food while participating in dumpling wrapping and lantern making.

Wema Kibe is a student leader who helped coordinate Monday's community dinner. The third-year International Studies major explained that "Community dinners are a great place for people to not just learn about a culture but to also make new connections. Ushering in the new year with people from diverse places was a great way to do this."

The first activity of the evening was making dumplings, and Wema reflected on the intercultural exchange, "It was fun to see people at different tables creating different shapes. I talked to someone from Japan who made a dumpling the way they do it in her culture, and it was interesting to see that integration."

Student leader Anasthasia Anjanette led participants in making paper lanterns. The activity symbolized "letting go of our past selves" and getting ready for the new year. Wema explains, "Inside the lanterns, they wrote down their wishes for the new year." Prizes were given out to the maker of the best-looking lanterns.

The campus Korean club, Manna, took charge of the cooking and cultural explanations of the food.

On Tuesday, a lion dance troupe graced the foyer of the Reimer Student Centre. Boisterous music and drum beats accompanied the traditional dance performance, which was enjoyed by students, staff, and faculty. Wednesday evening saw student dorms racing through a series of stations across the Langley campus—each station presenting a different game or challenge—in a cross-campus dorm night.

Thursday brought celebrations to TWU Richmond's two sites in Minoru and Lansdowne. Activities included calligraphy writing, trivia games, pastoral care and prayer, and a student dance performance. Dumplings and snacks were served, and red envelopes with a treat and a note of Scriptural encouragement handed out. The MLA for Richmond Centre Teresa Wat attended as well, to share new year greetings with the Richmond campus community.

MBA student Merghani Ahmed expressed that he enjoys studying at TWU Richmond, where the community represents "a diversity of different faiths and nationalities." He also appreciates "the flexibility of classes, and good events, such as today's Lunar New Year event, which are good experiences for students from international backgrounds."

The festivities continued that evening in the Reimer Student Centre, where bubble tea was served by TWU's Student Association (TWUSA), and various booths offered games, conversation, gifts, and snacks.

A week of Lunar New Year events wraps up this Friday evening with a talent show at Block Hall.

30/01/2023 - 09:00

Black History Month 2023 at Trinity Western University

Trinity Western University honours Black History Month this February. Join us as we recognize the importance, impact, and contributions of Black history and culture on a global, national, and local scale.

Find out how TWU is celebrating Black History Month, and how you can participate.

See our month-long schedule of events below:

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Library Event and Book Display – Presentation by Aklilu Mulat, Senior Vice President, Business Operations & CFO, Trinity Western University
February 1 | 11:45 a.m. | Glass Room, Norma Marion Alloway Library

Topic: Blacks' Contribution to the TWU Family: The Ethiopian Connection

Mr. Aklilu Mulat's speech is inspired by his own journey and connection leading to Trinity Western, going as far back to the former emperor of Ethiopia (Haile Selassie), and the visible legacy that the connection created. Lunch provided.

TWU Afro-Caribbean Club (ACC) Games Night
February 2 | 8 p.m. | Global Lounge, Kuhn Centre

Join us in bringing TWU together, especially the student community, for a fun night of games, conversation, and friendship-building. Snacks will be shared.

TWU Chapel
February 3 | 11 a.m. | Enarson Gymnasium

Enjoy a special Praise Chapel worship experience with the TWU BHM Choir.

Black History Month Opening Event
February 3 | 5 p.m. | Kuhn Centre Lobby

Our Black History Month kick-off celebration features music by TWU's BHM Choir and the Kara-Kata Afrobeat Band from Vancouver, alongside talented TWU students Ose Obetoh, David Mutabazi, Eddison Bryan and Tamilore Awonusi.
Warm appetizers and Afro-Caribbean beverages provided.

TWU Chapel
February 8, 10 | 11 a.m. | Enarson Gymnasium

TWU President Mark Husbands continues the Chapel sermon series on Justice.

Black History Month Movie Night
February 15 | 6 p.m. | DeVries Auditorium

Movie: Hidden Figures
See the story of three African-American female mathematicians working at NASA—Katherine Johnson, Dorothy Vaughan and Mary Jackson—whose efforts served to launch astronaut John Glenn into orbit, a monumental accomplishment in U.S. and world history.

February 19
Black History Month Podcast Interview

Learning Matters: a Bridge to Practice – Episode #50

What do you get when a Communication Scholar, Historian, Geographer, and a Biologist walk into a room during Black History Month?

On the podcast Learning Matters: a Bridge to Practice, hosted by TWU's Scott Macklin, professors and scholars Divine Agodzo, Robynne Healey, Maxwell Ofosuhene and Laura Onyango discuss and celebrate intersections of black contributors to history and issues of diversity, inclusion and reconciliation across the full spectrum of our educational offerings and scholarship. Answering questions such as, What do you believe are some of the unique challenges facing Black students in Christian universities today, and how do you work to support and empower them? In your opinion, what can be done to address systemic racism and discrimination within Christian universities and communities? What are some books or movies that you consider helpful in exploring or learning about black history?

Black History Month Closing Celebration
February 27 | Front of Reimer Centre

Talk by Hon. Justice Olufunlola Adekeye, CON, CFR,JSC (rtd.) Justice of the Supreme Court of Nigeria 2009-2012
February 28 | DeVries Auditorium

Topic: The Place of Black Women in Leadership in the 21st Century—Experience as a Trailblazer

Hon. Justice Adekeye will share her Lordship’s experience as a Christian woman who helped to break the glass ceiling in the Judiciary of Nigeria. She was the first woman to rise to the High Court of Ondo and Ekiti States, and the second woman (and first in Southern Nigeria) to rise to the Supreme Court of Nigeria, which is the highest court in the country.

Throughout the month of February: A display of books written by Black authors will be featured at the Norma Marion Alloway Library.

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Gender Cafe: EDID, Politics, and Christian Institutions

Christian organizations should be in the forefront of creating and advancing equitable, diverse, inclusive, and decolonized environments. It is a part of our DNA. So, why are we not leading in this endeavour? The problem is that we follow the political and cultural trends instead of forging faith-led approaches to achieving a just and humane society. How are Christians called to lead the work of shaping the Beloved Community?

Dr. Adkins’ talk will be followed by discussion and a question-and-answer period.

It's FREE and open to the public and refreshments are provided.

About the Speaker

Jennifer Adkins, PhD, is Vice President of Inclusive Excellence at TWU. An expert in diversity, equity, and inclusion, she is a key member of the executive leadership team, the University leadership council, and the strategic planning committee, and she provides strategic leadership and counsel to the University. She is advancing TWU’s work in diversity, equity, and inclusion, and helping to propel the University forward in pursuit of our shared vision to prepare graduates for faithful lives of excellence.

About the Gender Studies Institute at TWU

The Gender Studies Institute fosters interdisciplinary teaching, intellectual dialogue, research, and collaboration in all areas of gender studies. The interdisciplinary nature of the institute will enable TWU scholars to collaboratively address with students gender issues that come out of every discipline, such as domestic violence, child abuse, and gendered visions of care, exploring how categories such as class, race, and gender intersect, to train leaders who will enjoy and foster restorative gendered relationships. The role of our Christian faith in the working out of gender in all aspects of life will inform our teaching and research.

Lunar New Year has considerable worldly superstition and pagan content; from the article The Lunar New Year: Rituals and Legends at the site Asia for Educators (bold, links in original):

Preparations for the New Year

... Domestically there is a traditional cleansing as well. In decades past, the most thorough “spring cleaning” of the year was initiated as a ritualistic sweeping away of all the evil spirits feared to be lurking in dark corners behind heavy and rarely moved pieces of furniture. Today, the only consideration for the vast majority of Chinese is a spotless presentation of one’s home to the many family members and guests who will be welcomed during the holiday season. Windows are washed, or were repapered in the old days, and the courtyard gate or other wooden parts of the house might be repainted. The old agrarian calendar cites the 20th day of the 12th lunar month as the “day for sweeping floors,” and this date still marks the beginning of the major pre-holiday housecleaning projects in Hong Kong. In much of China, peasants waited until the 23rd (in South China) or the 24th (in the North) to pick up the broom and dust pan. It was on this day that the Kitchen God, or god of the hearth, was scheduled to depart to make his report concerning household activities to the Jade Emperor in heaven. So as not to unnecessarily disturb and possibly offend him, housewives waited until he was on his way before they started moving furniture and raising dust.

Sending the Kitchen God off to heaven was a matter deserving special attention. In residence year-round at the hearth, where he was represented by a prominently displayed picture, or in parts of the South by beautifully calligraphed characters for his name, the Kitchen God observed all the family’s comings and goings. Had they been generous to any beggar at the door? Had they wasted any hard-earned food, which some farmer had toiled and sweated to produce? Measures were taken to insure the kitchen god’s cooperation in giving a glowing report to the Jade Emperor, and thereby winning for the family a little heavenly favor. This included ritual offerings of candies or pastries and wine, and even smearing his lips with honey to make certain that he would only have sweet things to say about the family. Once this was done, the picture of the Kitchen God was torched, and he was off on his yearly journey, not to return until New Year’s Day. The dusting, washing, and scrubbing could then begin. Many believed they should sweep with inward strokes toward the center of the room so as not to whisk any of the family’s good fortune out the door...

...New Year’s Eve

By New Year’s Eve, family members, some of whom may have traveled long distances to return home, gather for a reunion. In preparation for his return from heaven on New Year’s Day, the new portrait of the Kitchen God is hung, as are the brand new door gods, the duilian (door couplets), and any other festive decor. Some southern families place stalks of sugar cane behind the doors. The height and section-upon-section construction of the sweet stalks represented the family’s hope for a ladder-like ascent to new levels of glory in the coming 12 months. Everyone dresses up, preferably in new clothes, and is on best behavior.

Traditionally, on this last night of the year, the male head of the household led the family in making offerings to various gods of the house and to the ancestors. The ceremonies would begin by sealing the cracks around the door with red paper to prevent the last vestiges of the old year’s bad luck from stealing into the house, and any of the family’s good luck from escaping. Respects would be paid to the god of wealth, the gods of the well, the bed, the hearth, or any others with whom the family wanted to remain on especially good terms. The attention would then turn to the ancestors, to whom sacrifices of food would be given along with burning of incense. Each member of the family would kneel in respect before the ancestral tablets, symbols of many past generations, all the spirits of whom some families believed were in attendance that night. In wealthier households, an entire room might be devoted to use as an ancestral hall, complete with altar, while in poorer families, the ancestral tablets might occupy a modest shed in a corner. Just as important was to show respect to one’s living elders. Younger family members would ketou (kowtow) to members of each generation above them, in order, beginning with the eldest. When children showed respect in this way, they were rewarded with red envelopes (hongbao), which contained New Year’s money (yasui qian)...

...New Year Festivities

...It was at this time that the male head of the house in many educated households would write auspicious characters or phrases to be hung at the entrance to the home. Some also waited for this day to approach the ancestral altar for seasonal rites, and to perform ritual ketou...

...In the days after the new year, it is common to make pilgrimages to temples, especially nowadays for residents of Hong Kong. Theater groups and acrobatic troupes perform in the streets at marketplaces, on temple grounds, or at large public stadiums. Dragon dances, lion dances, stilt-walking performances, and folk pageantry are still particularly popular...

...The Lantern Festival

The 15th day of the first lunar month is known as the “Lantern Festival.” The name for this day on the traditional calendar is Yuanshao, which has come to mean the small round dumplings of rice flour conventionally eaten at this time. The Lantern Festival signals the end of the New Year festival period.

Originally, lanterns were said to have been used on this night to help see the gods by torch light. Each family would construct an elaborate paper lantern for this purpose. Now in many parts of China there is great emphasis on the craftsmanship used in making exquisite lanterns in a variety of shapes and styles, which are then often shown at public exhibitions.

All of the events mentioned above appeal to only certain segments of the population rather than the whole. Lunar New Year is of interest mainly to Orientals; Black History Month helps to perpetuate the separation of Negro history from general history; and "equitable, diverse, inclusive, and decolonized" is Orwellian Newspeak for "eradicate everything coming from white people, especially white males." I defy anyone to find anything distinctively Christian in these events--or in allegedly Christian institutions of higher education.

Hindu nationalism raises concerns in New Jersey

While some people in the U.S.A.--especially those who want the country to continue on the secular road to destruction--are raising alarms about Christian nationalism, another form of religious nationalism is attracting concern--such are the "blessings" of multiculturalism. As reported by Hannan Adely of North Jersey Media Group, October 1, 2022 (links in original):

In his native India, Shaheen Khateeb said he was treated like an outsider, harassed at school and called “Turk” because of his Muslim faith. Hearing about cases of mob violence against Muslims, he decided to move to the U.S. in 1979.

Today, Khateeb, who lives in Washington Township, fears the tensions he left behind are bubbling up in Indian immigrant communities, including in New Jersey, where, according to the U.S. Census Bureau, about 420,000 people of Indian ancestry live.

In recent months, controversies have ensued over a divisive display at the India Day Parade in Edison, a scuttled speaking engagement in Ridgewood by a Hindu nationalist leader and a Teaneck committee resolution condemned by Hindu groups.

Khateeb said the tensions have strained friendships.

“We visited each other’s homes. We shared dinners. But not anymore,"he said. "What’s happening in India is happening here nowadays because social media news travels really very fast."

Muslim and human rights groups say tensions in the U.S. mirror what is happening abroad as a Hindu nationalist movement grows in India, spurring allegations of discrimination and hate crimes against minorities. But some Hindu leaders say that concerns about nationalist activity in the U.S. are exaggerated and that they are being unfairly vilified and maligned.

Raju Patel, president of the Jersey City Asian Merchants Association, said Indian immigrants are concerned about educating their children and being good citizens, and not the divisions that they left behind.

“People are making a fuss about all these things,” he said. “They are trying to bring those problems here to the U.S.”

Tensions are not new among religious communities in India, where Hindus make up about 80% of the population. But the movement known as Hindutva — a far-right ideology that promotes Hindu rule — has gained strength since Narendra Modi, India’s prime minister, was elected in 2014. Indian right-wing websites and WhatsApp groups have fueled support for the movement in the U.S., said Audrey Truschke, an associate professor of South Asian history at Rutgers University.

What’s new about it is the ferocity of Hindu nationalism, how aggressive they are being and the negative impacts that is having on the Indian Muslim community and cross-community relations,” Truschke said.

Nationalist fervor couched in patriotism, ethnocentrism and anti-immigrant sentiment has risen around the globe. Often, there is a populist strongman at the helm and, in some cases, nationalist extremists have embraced violence to further their cause. These forces have shaped politics in countries like Brazil, Hungary and the U.S., where groups with an "America First" nationalist agenda stormed the Capitol on Jan. 6 to try to subvert the transfer of power.

In New Jersey, many Indian immigrants closely follow news from their native country, but in the past few months, they themselves have been a focus of news stories.

In August, the inclusion of a bulldozer at the India Day Parade in Edison sparked condemnations. In India, some view the bulldozer as a hate symbol for its use in razing homes and businesses to punish Muslim activists in India.

Earlier this month, activists protested a planned fundraiser with Hindu nationalist leader Sadhvi Rithambara at Old Paramus Reformed Church in Ridgewood, leading to its cancelation.

And last week, the Teaneck Democratic Municipal Committee passed a resolution calling for investigations of organizations in the U.S. with alleged ties to a Hindu nationalist paramilitary group. The resolution also called for politicians to reject campaign funds and support from these groups.

The Teaneck resolution sparked outcry from Hindu organizations, which issued a statement calling it a provocative and false act that demonizes the Hindu community and condemns groups that were not given a chance to respond. The backlash prompted Teaneck Mayor James Dunleavy to issue a statement saying the committee is not associated with the township, which has a nonpartisan form of government.

On Friday, the New Jersey Democratic State Committee took a stand against the resolution.

"A foundational goal of the Democratic Party is to bring people together, not to divide them, and the anti-Hindu Teaneck resolution does not accomplish this important goal," the committee wrote in a statement. "We stand with those who value inclusivity and diversity, and against hate and bigotry in any form."

In Edison and Teaneck, residents had heated exchanges over religion and nationalism at municipal meetings or expressed outrage in calls and emails, while urging local officials to take a stance.

Patel said the spate of incidents was due to misinformation and grudges. Nationalism to him meant pride in one's country, he said.

“Is it a crime to have Hindu nationalism? If I hurt somebody, then it’s a crime. In this country, free speech is for everything but some people won’t tolerate that free speech,” he said.

In Jersey City, he said, South Asian immigrants of different faiths continue to work and socialize with one another without problems.

Still, activists, including Khateeb, say the rise of the nationalist movement should not be ignored. Recent violent confrontations in the city of Leicester in England between groups of Hindu and Muslim men were a warning of how problems can escalate, he said. In Leicester, men with metal poles marched through streets chanting “Jai Shri Ram," a religious chant used as a rallying cry against Muslims. At the same time, a Hindu temple was vandalized.

“What happened in the United Kingdom was an eye opener,” he said. “What is happening is Hindutva forces are gathering. There is a massive amount of work being done behind the scenes.”

Jewish groups protest, praise U.S. Supreme Court's affirmation of high school football coach's right to lead post-game prayers

This has been a bad month in the United States for those who promote the idea of "Judeo-Christian" values, as recent U.S. Supreme Court decisions have provoked responses that make it obvious that Judeo values are not necessarily Christian values. In 1962, Jewish organizations were opposed to mandated prayer as part of the public school day (see post below), resulting in the Supreme Court decision in Engel v. Vitale. In 2022, Jewish organizations are opposing voluntary prayer on the school grounds after football games, following another Supreme Court decision, 60 years and 2 days after the earlier ruling. As reported by Ron Kampeas of Jewish Telegraphic Agency, June 27, 2022 (links in original):

WASHINGTON — The Supreme Court ruled in favor of a Seattle-area football coach who lost his job after leading prayers on the field following his team’s victories, in a decision that could have ramifications for Jews in public schools and the military.

A number of Jewish groups say the 6-3 ruling in Kennedy v. Bremerton, issued Monday, could roll back church-state separations that have protected schoolchildren from religious coercion for decades.

“This is a significant change in how we approach prayer in public schools, and one that will have a negative impact in particular on students of marginalized faiths and non-religious students,” said Rachel Robbins, the chairwoman of the Anti-Defamation League’s Civil Rights Committee. The ADL, which joined a friend-of-the-court brief on behalf of the school district, said it was “deeply disturbed” by the decision.

The expressions of concern came despite reassurances by Justice Neil Gorsuch that the ruling was in line with a famous 1992 Supreme Court decision in favor of a Rhode Island Jewish family who objected to clergy leading prayer at their children’s public school.

Writing for the court’s conservative majority, Gorsuch quoted from that decision, Lee v. Weisman, in which the court held “that religious beliefs and religious expression are too precious to be either proscribed or prescribed by the State.” The ruling Monday in favor of Joseph Kennedy, an assistant coach in the Bremerton, Washington, school district, Gorsuch wrote, similarly protects First Amendment religious freedoms.

Jewish groups were not buying it.

“The Court’s see-no-evil approach to the coach’s prayer will encourage those who seek to proselytize within the public schools to do so with the Court’s blessing,” said Marc Stern, the chief legal officer of the American Jewish Committee, which had joined a friend-of-the-court brief on the side of the school district.

“That is no advance for religious liberty,” Stern added.

The Bremerton case centered on the activities of Kennedy, who started out by praying alone at the 50-yard line and did not call on others to join him. But soon after, students and others started joining Kennedy in prayer, alarming the school district. It proposed alternatives, including allowing him to pray after the game, but he declined and continued to pray to increased media attention. The school district decided not to renew his contract.

The court concluded, essentially, that by preventing a Christian high school coach from praying, the school district had violated his civil rights no less than had it forced other children to pray.

“Here, a government entity sought to punish an individual for engaging in a brief, quiet, personal religious observance,” Gorsuch said, emphasizing that Kennedy had not explicitly urged students to join him in prayer.

“It seems clear to us that Mr. Kennedy has demonstrated that his speech was private speech, not government speech,” Gorsuch wrote. “This case looks very different from those in which this Court has found prayer involving public school students to be problematically coercive,” he said, specifically citing Lee v. Weisman.

Lee v. Weisman involved a Baptist clergyman who said at a 1986 middle school graduation ceremony in Providence, “Please rise and praise Jesus for the accomplishments of these children today.”

Merith Weisman’s parents, Vivian, the assistant executive director at the local Jewish Community Center, and Daniel, a social work professor, were unnerved, and the prayer triggered a series of events and lawsuits that culminated in the landmark 1992 case.

That decision was 5-4. Antonin Scalia, the late conservative justice whom Gorsuch replaced, said for years it was wrongly decided, and the religious right agreed. President Donald Trump named three conservative justices, and with the new balance of power, the Supreme Court has in recent weeks ticked off a wish list for religious conservatives, from school choice to overturning abortion rights.

The AJC’s Stern said Gorsuch was cherry-picking quotes from the earlier decision to make his own opinion sound less far-reaching than it was.

“There’s a tendency to sanitize a practice, rip it out of its historical roots and look at it in splendid isolation, and so it [appears] not so terrible,” Stern said in an interview.

Kennedy, as an assistant coach, may not have the same power as the principal in the Rhode Island case who invited clergy, Stern said, but the coach still had coercive power over students, and it was disingenuous to suggest otherwise.

“Kids will do anything to get on a coach’s good side and get playing time,” Stern said.

Justice Sonia Sotomayor, writing for the liberal minority in the dissent, made a similar point, illustrating it with a photo of students surrounding Kennedy in prayer.

“Several parents reached out to the District saying that their children had participated in Kennedy’s prayers solely to avoid separating themselves from the rest of the team,” Sotomayor wrote. “No [Bremerton High School] students appeared to pray on the field after Kennedy’s suspension.”

The National Council of Jewish Women, also a signatory to a friend-of-the-court brief, said the latest decision was one in a series that eroded church-state separations, citing among others the recent decision directing the state of Maine to pay for religious schooling for students for whom reaching public schools is arduous.

“No student should have to choose between their religious freedom and being part of school activities,” Jody Rabhan, the group’s chief policy officer, said in a statement. “But today’s ruling in Kennedy v. Bremerton could force children enrolled in public schools to do just that.”

Mikey Weinstein, the Jewish veteran who leads the Military Religious Freedom Foundation, which advocates for religion-state separations in the military, said the ruling will undercut his years-long efforts to remove Christian prayers from military academy athletic events.

The decision “will serve to utterly and expeditiously destroy the precious wall separating church and state in our country and especially the U.S. military,” he said.

For once, I hope Mikey "Whine"stein is correct, in his assertion that the Supreme Court's ruling in Kennedy v. Bremerton School District will undercut his anti-Christian efforts. Go here to see the text of the Court's ruling.

June 28, 2022 update: In contrast to liberal Jewish organizations, an Orthodox Jewish group is praising the U.S. Supreme Court's decision in Kennedy v. Bremerton School District. As reported by Ron Kampeas of Jewish Telegraphic Agency, June 28, 2022 (links in original):

WASHINGTON — Agudath Israel of America praised the reversal of a judicial standard that came about as a result of a Supreme Court ruling backing a public high school football coach who prayed on the fifty-yard line.

Abba Cohen, the Washington director for the haredi Orthodox umbrella body, said the group was pleased that Justice Neil Gorsuch, who wrote the decision for the court’s 6-3 conservative majority, did away with a decades-old standard for assessing whether a government authority violated church-state standards.

Cohen clarified later that this did not mean his organization was praising the entire ruling. “Agudath Israel has long expressed concern about and opposition to denominational public prayer and the proselytization in schools,” he said.

The “Lemon test,” stemming from the 1971 Lemon v. Kurtzman decision, assesses whether a government action advances or inhibits religion. Orthodox groups have long said the test was overly restrictive.

“Rather than offering protection, ‘Lemon’ too often resulted in Establishment Clause hostility toward religion, which itself is constitutionally prohibited,” Cohen said. “The First Amendment is stronger with its demise.”

Gorsuch in his decision said the Lemon test should be superseded by more recent traditions that refer to “historical practices and understandings.”

“The Constitution and the best of our traditions counsel mutual respect and tolerance, not censorship and suppression, for religious and nonreligious views alike,” Gorsuch wrote.

Monday’s ruling backed Joseph Kennedy, an assistant coach in the Seattle area who was let go from his job because he would not stop on-field prayers. The coach asserted, and the Court majority agreed, that his prayers were “private,” even though his players would join in. Jewish civil rights groups said the ruling put at risk a 1992 ruling banning clergy from praying in schools. That ruling, which the groups said protected children from proselytizers, was spurred by Jewish parents in Rhode Island.

The Orthodox Union, the umbrella body for Modern Orthodox groups and synagogues, declined to comment on Gorsuch’s decision, named Kennedy v. Bremerton School District.

Rabbi Levi Shemtov, the executive vice president of American Friends of Lubavitch (Chabad), said he had mixed feelings about the ruling. Chabad has advocated for years for moments of silence in public schools, seeing them as a means for reflection and promoting more considered behavior.

But Shemtov said the coach’s Christian prayer was not quite the same. “A parochial prayer can present some real problems while a moment of silence is all but unassailable,” Shemtov said in an interview. A moment of silence “gives each individual the right to worship in the privacy of their own mind even in the presence of others.”