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Howell Family Reunion at Bushkill Park (1918)

The ninth annual reunion of the Howell family was held at Bushkill Park on Saturday. The day proved to be an ideal one for the occasion. The clans gathered around a large table to enjoy a bounteous dinner gathered from near and far. For dessert, Mr. and Mrs. Fred Paragallo, of Rutherford, N.J., treated the clans to watermelon, and the Howell Brothers, of Kunkletown, treated them to ice cream. At the close of the dinner the business meeting was held.
Because of the death of the president, Captain Theodore H. Howell, the meeting was called to order by the secretary, the Rev. Joseph Howell, and Joseph A. Howell, of Easton, son of the late president, was elected temporary chairman. After a neat speech of acceptance, the chairman called on Edmund D. Howell, of Kunkletown, for prayer.
The election of officers followed. Captain Theodore H. Howell, who had held the honorable position of president since the organization of the reunion, having departed this life March 6, 1918, as a tribute to his memory his son, Joseph A. Howell, of Easton, was elected to succeed him.
The Rev. Joseph Howell, of Easton, was re-elected Secretary and Treasurer; Washington and Edmund Howell, of Kunkletown, and Frederick Paragello, of Rutherford, N.J., were elected a committee on sports.
The time for the annual reunion was changed from the second Saturday in September to the last Saturday in July. The place was also changed to Oakland Park. The treasurer reported a balance of $11.01 in the treasury.
A minute on the death of the late Captain Howell, prepared by the secretary, was read, and on motion was ordered spread on the minutes. Old friendships were renewed, and new ones formed. Several games of ball were indulged in, and other amusements.
The Morning Call, Friday, September 13, 1918, p. 13.


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Family Reunions: Howell (1914)

The fourth annual reunion of the Howell family was held at Bushkill Park on Saturday afternoon, and though the number in attendance was smaller than usual, on account of the inclement and threatening weather, yet the reunion was most enthusiastic and enjoyable. At the business meeting, Captain Theodore Howell, of Siegfried, the oldest living member of the family, was re-elected President, and the Rev. Joseph Howell, of South Side, Easton, was elected secretary. An executive committee was appointed, consisting of the Rev. Joseph Howell, Joseph Howell f Phillipsburg, and Miss Anna Brakeley, of Bordentown, N.J., to arrange to secure a badge bearing the Howell coat of arms and to secure a banner for future reunions. Joseph Howell, of Phillipsburg, presided, in the absence of the president.
Addresses were made by Miss Anna Brakeley, of Bordentown, N.J.; Mrs. Oscar Boyer, of Belvidere, N.J.; Miss Helen Howell, of Elmira, N.Y. O.C. DeWitt, of Easton; Joseph Howell, of Phillipsburg; Richard F. Howell, of East Bangor; Miss Elizabeth Draey, of Phillipsburg; and the Rev. Joseph Howell, of Easton.
The next meeting will be held on the second Saturday of September, 1915, at Bushkill Park. After the meeting the family enjoyed a picnic dinner.
From Allentown Democrat, September 3, 1914, p. 7.

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Not Spiky (1905)

THE (London) Church Times recently had among its classified advertisements the following:

“Priest, thorough Catholic (not ‘spiky’), young, musician, desires post.”

We do not remember to have come across this definition in words before; but we believe we can identify the species. The “spiky” Catholic must be he whose thorns prick harder than his blossom smells; who succeeds in introducing dissensions into a congregation and then leaves his successor to profit by his mistakes; whose exuberance of private devotion at public service finds its outlet in ceremonial calculated to disturb the equilibrium of an old-time parish; whose use of certain antique and excellent but, unhappily, unpopular and misunderstood terms, is so constant as to constitute him a purist of philological orthodoxy rather more truly than a shepherd of rather ordinary sheep and an occasional extraordinary ram of a vestryman; who sometimes departs and leaves his incense bills unpaid.

Yes, we have met “spiky” Catholics—thoroughly good men, most of them, but utterly impractical and unprepared for work in a world of ordinary men and women of average prejudices. Nobody knows why they are spiky. Not one of our theological seminaries encourages the trait. Many of them, indeed, have not passed through a seminary, and they are not generally among our profoundest scholars.

We trust this English “Priest, thorough Catholic (not spiky)” may find his “post.”

The Living Church, October 21, 1905, p. 837.

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The Holy Rood Press (1877-1882)

Dr. Pusey’s Private Press was the outcome of a plan of employing orphan girls in the work of Printing, suggested by Miss Sellon, Mother Superior of the Devonport Society or Sisterhood, in 1855. Pusey welcomed the idea, and assisted its realization by presenting to the new Press some of its necessary equipment, which he bought from the Rev. Charles Marriott, who wished to give up the printing he had carried on at Littlemore (near Oxford) from 1848 to about 1855. The Press was at first (1855-7) at Bristol, then (at any rate in 1858) at Bradford-on-Avon; and soon after it was removed to the headquarters of the Sisterhood at Plymouth (1864-70).

In 1870 it was thought that it would be much more convenient for Pusey to have his printing done at Oxford, and Miss Sellon purchased the house which is now the residence of the Principal of Wycliffe Hall, the corner house where Norham Gardens join the Banbury Road, then called St. Giles’ East. The house was named Holy Rood, and after Miss Sellon’s death in November 1876 it had no connexion with the Sisterhood. In 1877 Pusey purchased the house, and as he was Warden of the Devonport Society the imprint ‘Printed by the Devonport Society of the Holy Trinity, Holy Rood, Oxford,’ was continued. In a few cases, about 1872, the word ‘Devonport’ was omitted, but it was soon resumed, to prevent confusion with the work of the Convent of the Holy and Undivided Trinity in Woodstock Road. Miss Kebbel, Dr. Pusey’s secretary, superintended the printing until 1877, when Miss Mary M. Milner, who is still resident in Oxford, undertook the task at Dr. Pusey’s request. From 1870 till Dr. Pusey’s death in 1882 every book, pamphlet, and sermon which he published (with he sole exception of one or two controversial volumes), as well as all volumes which he edited, were set up in type at Holy Rood, and profs were printed off on the large hand-press from Littlemore referred to above. The formes as finally corrected were transferred to the Clarendon Press, where the actual printing of the sheets took place. The staff in 1882 was—Miss Milner in charge, a housekeeper, an overseer of the printing, namely Mr. Bridge (who took the heavy work, such as pulling the proofs), and eight orphan girls, who were apprenticed to Dr. Pusey personally for seven or five years, and were provided by him with food, clothing, and education. Meanwhile, they were learning the trade of printing, which provided a livelihood for them in after life. They learnt to set up even Greek and Hebrew, with commendable neatness and accuracy, as the published volumes show: but they also had to contend throughout with the grievous handwriting of the Doctor himself. After 1882 all printing ceased, and the orphanage was removed to Ascot Priory.

The preceding facts are derived almost entirely from notes kindly supplied by Miss Milner, and have been thought deserving of permanent record because of the peculiar circumstances of the Press, which can hardly be reduced to any simple category, for all the actual printing off was done in another place! The printing was in fact to a large extent a charitable scheme, and in that respect unique. Moreover, no accurate account has been hitherto printed anywhere.

A full bibliography of the books produced will be found in the fourth volume of Canon Liddon’s monumental Life of Dr. Pusey (1897), occupying pages 429-40.

—Falconer Madan, editor, The Daniel Press: Memorials of C.H.O. Daniel with a Bibliography of the Press, 1845-1919 (Oxford: Printed on the Daniel Press in the Bodleian Library, 1921), pp. 165—166. Reprinted as The Holy Rood Press: The Private Press of Dr E. B. Pusey (Moreton-in Marsh, Gloucestershire, England: Privately printed at The Kit-Cat Press, 1989).

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Living Church Foundation Annual Requiem sermon 2018

October 25, 2018; St. John’s Cathedral, Jacksonville, Florida

May God’s saints be helped by the reading and hearing of his word. In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

“Suppose ye that I am come to give peace on earth? I tell you, Nay, but rather division: for henceforth there shall be five in one house divided, three against two, and two against three.”

Each of us here knows something intimate about division in church life: division in a parish, division between seminary classmates, division in a diocese, division in an international communion, division within a national church, division among spouses, division in a workplace, division between lifelong friends. We have spent too much of our lives thinking about it, managing its after-effects, sorting the fragments and living within them. With Eliot, we can each say “these fragments have I shored against my ruins.” Jesus seemed to have known nearly two thousand years ago precisely what we would be experiencing in our own now and here.

But do take note that the arithmetic in Christ’s words is imprecise. There are three divided against two, and two divided against three. There is no indication of whether it is the same two and the same three in either case. The division seems to be a given—even for those of us who have already said that Jesus is Lord, and made our knees a place where he is honored. It is a very bleak weather forecast.

Is there still anything interesting to say about division after hearing this gospel?

My heart inclines rather to the idea that as we meet together today, with the names of our friends on our lips in this requiem, we focus instead if briefly on another kind of division Jesus has also known: the division of death. Love is strong as death, and each of the persons we will mention today has met it. Each of us shall meet it.

We name them not because we have any ability to change their state with God—because that would be arrogant folly—but because we ourselves need the light perpetual they needed, and because we ourselves need the rest they now enjoy. We name these names because this is how a Christian family cares for its own. Their names become little speech-icons we put in and on our hearts while we say them, and we turn them—as with every other care—to God for their good.

There is a leveling and an equality at this annual requiem, a manifestation of the epistle’s great hymn of gratitude:

That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

May be able to comprehend with all the saints what is the breadth, and length, and depth, and height;

And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

Strengthened with might, knowing love which passeth knowledge, being filled with fulness.

I hope it is not gnosticism to suggest that the gospel and epistle may be talking to one another on this wise. The possibility of being known as we are known is there at the core of the letter to the Ephesians—knowledge beyond knowledge, love beyond loving, the comprehension of things utterly incomprehensible. Is it the solution of division, or its essence? Whatever it is, the answer to the riddle is the cross.

This is one of the best teachings of Christianity: that because of Jesus we are known as we know ourselves, and that Jesus has filled himself the human experience of everything we can possibly know. He knows that this one had a row with an old friend over something stupid. He knows that this one snores. He knows that this one thinks too much about clothing. He knows that that one struggles with anxiety or depression. He knows that the relationship with that one’s son is fraught for many reasons, and that that one never really sorted things out with his mother before she died. He knows that each of us hate people who are much more worthy of God’s love than we will ever be ourselves. He knows that we have been horrible stewards of his gentleness, and worse stewards of the children over whom he rebuked his own disciples. Jesus has been us, and there is no human difficulty or division outside of the wide arms of love stretched out for us in baffling freedom on the cross.

This is the strengthening with might from the epistle—his might, not ours but also ours. This is the love that passes knowledge—his love and knowledge, not ours, but also ours. This is the being filled with fulness: the sharing in Christ’s humanity by our natural birth, the growing toward sharing in his divinity through our baptism and death.

If I may speak as one American heretic to other American heretics in the words of another community of American heretics—in this case, the Shakers of late nineteenth century New Hampshire—I believe it is the seeking in Christ to know others in Christ as we are known in Christ that gives us our best shot at humility, unity, gentleness, mutual honoring, kindness, honesty, peacefulness, decency, good humor, eagerness for service and learning and teaching. As we pray for our departed colleagues and family, may it be places of division where we put love, both in our personal lives and in our working lives—and as we prepare ourselves to be happy sleepers in our own graves while the Lord tarries. May every celebration of the Holy Communion make us readier guests at God’s Board and more dreading aspirants at the Gate of Heaven.

May I see as I am seen and know as I am known
By one who judgeth all in righteousness.
For the light of his countenance in my soul hath shown
And left me no cause of my duty to guess.
’Tis to watch with care and pray without ceasing
Well improving each moment as it passes along
To keep the sword in motion which will slay every passion,
Bringing perfect victory over all that is wrong.

And now glory to God whose power, working in us, can do infinitely more than we can ask or imagine, according to the power that worketh in us: glory to him from generation to generation in the Church, and in Christ Jesus for ever and ever. Amen.

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2018 Advent calendars

x487-6710The Metropolitan Museum returns a relatively poor showing again this year with just five Advent calendars, despite a dedicated catalog section for the same. The avian calendar is the most worthwhile; old customers will miss the New York-themed calendars. The three-dimensional tree-calendar option is gimmicky.

The (US) National Gallery has a varied selection of fourteen calendars. The official 2018 calendar ($14.95) is religious, while the others are merely about Christmas. (The Norman Rockwell one looks like fun.)

The (UK) National Gallery does a somewhat better job again this year, especially with its ongoing offering of the very wonderful altarpieces calendar.

Top prize for good calendars this year goes again to the Fitzwilliam Museum at Cambridge, whose eight offerings cover themes religious, Japanese, and medieval. All are priced under £3.

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High Dyes (1968)

It’s hard to ascertain a norm
For Anglicans in uniform;
A Church that numbers devotees
In thirty-nine varieties;
To which, it seems we need to bring
A little bit of everything.

A coat of many colours built
In pattern, like a patchwork quilt,
With strings of ornamental beads,
To symbolize our private creeds;
A variegated, motley dress,
Of perfect comprehensiveness.

Which uniform of varied hue,
Would need a color-filter too,
That faithful friends might choose the best,
And shun the hues that they detest,
And members of the C. of E.
Discern the things they want to see.

Since party-politics, in church,
Are giving ground before research,
We’d mostly use unstable dyes,
And hope that water from the skies
Would make the vivid colours run,
And coalesce them into one.

Our efforts to attain a norm
For Anglicans in uniform,
Unhappily, does not appear
The easiest of tasks, we fear,
Within a Church that came to be
By Act of Uniformity!

—S.J. Forrest, Parson’s Play-pen (London: Mowbray, 1968), pp. 19-20.

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